Podcasts about sephardic

One of the Birkot Ha'shahar is "Ha'noten La'sechvi Bina La'havhin Ben Yom U'ben Layla." The common translation of this blessing is, "…who gives the rooster the understanding to distinguish between day and night." According to this understanding, this Beracha praises G-d for granting the rooster the wondrous ability to know that dawn has occurred, when the first rays of light appear on the eastern sky. The moment of dawn is not readily discernible to the naked eye (as opposed to the sunrise, which is clearly seen), and yet the rooster has the ability to know when this occurs, and to crow to wake people up. Others, however, interpret the word "Sechvi" to mean "heart." According to this understanding, the Beracha "Ha'noten La'sechvi Bina" thanks Hashem for giving us human beings the wisdom of distinction, to differentiate between day and night, between right and wrong, and between truth and falsehood. The Arizal advanced a deeper understanding of this Beracha, according to the teachings of Kabbalah. He said that at night, when dark falls, strict judgment descends into the world, which poses danger. For this reason, the Kabbalists in earlier generations would go to sleep right at nightfall. At Hasot (Halachic midnight), the Arizal taught, the judgments become "sweetened," and are less strict. This process unfolds gradually until morning, when the attribute of Hesed, divine kindness, prevails. Therefore, the righteous Kabbalists would arise at midnight and pray until the morning. The Arizal explained on this basis why we find two Hebrew words for nighttime – "Layil" and "Layla." The difference between them is the letter Heh, which is added to the word "Layil" to form "Layla." In Kabbalah, the letter Heh signifies a sphere called "Bina" (literally, "understanding"), which is also called "Ima" – "mother." A mother, even when she needs to deal strictly with her children to educate them, always feels a significant measure of love and compassion toward them. The term "Layla," then, which ends with the letter Heh, refers to the second half of the night, when the strict judgments are mitigated by love and kindness. The word "Layil" refers to the first part of the night, when the judgments are as yet unmitigated. The Arizal explained that in the Beracha "Ha'noten La'sechvi Bina," we refer to the angel Gabriel, whose name signifies the attribute of "Gebura" (literally, "power"), which is associated with strict judgment. Starting at Hasot, Hashem lends Gabriel the quality of "Bina," sweetening the judgments until morning. (Needless to say, these are very deep concepts which lie beyond our comprehension and require further study.) Ashkenazim recite a slightly different text of this Beracha – "Asher Natan La'sechvi Bina La'havhin Ben Yom U'ben Layla," based on a verse in the Book of Iyob ("O Mi Natan La'sechvi Bina" – 38:36). This version is formulated in past tense, praising G-d "who has granted" this wisdom. Sephardic tradition, however, teaches that this Beracha, like all the morning blessings, should be recited in the present tense. The Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevardok, 1829-1908) explains that Birkot Ha'shahar are formulated in the present tense because Hashem creates the world anew at every moment, and thus all the phenomena for which we praise Him in these Berachot are occurring right now, at this very moment. As we say in the morning prayer service, in the first Beracha before Shema, "Ha'mehadesh Be'tubo Be'chol Yom Tamid Ma'aseh Bereshit" – Hashem constantly renews the act of creation, each and every day. A human being who creates – such as a carpenter, who produces a piece of furniture – makes his creation and then leaves it and completely disengages. Hashem, however, did not create the world just once – He is constantly creating it anew. Thus, we thank Hashem who is granting us the ability to see at this moment, who is giving us clothing to wear at this moment, who is giving us the ability to stand up straight at this moment, and so on. This fundamental concept has crucially important ramifications for our Emuna (faith), our belief that situations can change. No matter what we're going through, whatever problem or crisis we're facing, we need to believe that the current moment is not connected to the previous moment, and the next moment in the future has no connection to the current moment. Hashem is constantly creating anew, and so at any moment in time He can create an entirely new reality. A deaf person recites this Beracha, even though he cannot hear the rooster's crow in the morning, for several reasons. Firstly, as discussed, this Beracha has a number of different meanings, and does not necessarily refer only to the crowing of the rooster. Additionally, Halacha follows the opinion that Birkot Ha'shahar are recited to thank Hashem not for one's having personally experienced the phenomena mentioned in these blessings, but rather for the phenomena themselves, for the very fact that Hashem has made them part of the natural order. Hence, even if a person does not personally benefit from the crowing of the rooster, he is required to praise Hashem for making this happen each morning.

Birkot Ha'shahar – the series of blessings that we recite each morning – appear to fall under the category of "Misvot Aseh She'ha'zman Gerama," meaning, Misvot that apply only at certain times. After all, although different views exist as to precisely by when these Berachot must be recited, there is a clear consensus that they must be recited specifically during the day. One view requires reciting Birkot Ha'shahar by the end of the fourth Halachic hour of the day, another view maintains that they must be recited by Hasot (Halachic midday), and the generally accepted opinion is that they must be recited before sundown. Either way, this requirement is limited to a specific time-frame. As such, we should, seemingly, apply the rule exempting women from "Misvot Aseh She'ha'zman Gerama," such that women should be exempt from the Birkot Ha'shahar obligation. Indeed, the Mishna Berura writes that women are exempt from this requirement, but he adds that Ashkenazic women may recite these Berachot voluntarily. Ashkenazic practice follows the opinion of Rabbenu Tam (France, 1100-1171) allowing those exempt from a Misva to recite the Beracha over the Misva if they wish to perform the Misva. Thus, for example, an Ashkenazic woman who wishes to take the four species on Sukkot, even though she is exempt, may recite the Beracha of "Al Netilat Lulab" over this Misva. By the same token, the Mishna Berura writes, Ashkenazic women may recite Birkot Ha'shahar if they so desire. According to this line of reasoning, Sephardic women should not recite the morning blessings. Sephardic practice does not allow the recitation of a Beracha when one voluntarily performs a Misva from which he or she is exempt. Perhaps, then, we should conclude that Sephardic women may not recite Birkot Ha'shahar. However, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that women may, in fact, recite Birkot Ha'shahar, distinguishing between these Berachot and Berachot recited over a Misva which one performs voluntarily. The text of Berachot recited over the performance of a Misva thanks Hashem who "has commanded us" ("Ve'sivanu") to perform the given Misva. Sephardic custom does not allow reciting this Beracha when performing a Misva voluntarily for the simple reason that the individual cannot say "Ve'sivanu" about a Misva that he or she was not commanded to observe. The morning blessings, by contrast, praise and express gratitude to Hashem for the gifts He has granted us, such as the restoration of our souls in the morning, the ability to see, the ability to walk, and so on. These blessings, of course, are no less relevant to women than to men, and so there is no reason why a woman should not be allowed to recite these Berachot. Hacham Ovadia Yosef concurred with this ruling, but for a different reason – noting the minority opinion among the Poskim that one may recite Birkot Ha'shahar even after sundown, in the evening. This was the view of the Vilna Gaon (1720-1797) and a small number of other Halachic authorities. According to this opinion, there is no time when the Birkot Ha'shahar obligation does not apply, and thus it does not fall under the category of time-bound Misvot. Hence, women are included in the obligation. (This rationale requires further clarification, because Hacham Ovadia himself does not follow the minority opinion of the Vilna Gaon allowing the recitation of Birkot Ha'shahar after sundown. This question was posed by Rav Moshe Ha'levi, in his work Birkat Hashem.) Regardless, the accepted view is that women are required to recite Birkot Ha'shahar. Of course, they do not recite the Beracha "She'lo Asani Isha," which men recite to thank Hashem for not creating them as a woman. As men are bound by more Misvot than women, and they thus have more opportunities for serving Hashem, they are required each morning to recite this Beracha and thank Hashem for these additional opportunities. The Shulhan Aruch writes that women recite instead "Baruch She'asani Ki'rsono" – "Blessed is He who made me according to His will." This Beracha should be recited without "Hashem Elokenu Melech Ha'olam." In reciting this blessing, the woman gives thanks for her special nature, that Hashem created her as an especially refined being who does not require the same number of Misvot as men need in order to perfect herself and live a spiritually meaningful and accomplished life. Summary: Women are required to recite Birkot Ha'shahar each morning. Instead of the Beracha "She'lo Asani Isha," they recite, "Baruch She'asa Li Kol Sorki," without "Hashem Elokenu Melech Ha'olam."

Welcome to Daily Bitachon . Today we're going to discuss an important pasuk in Parashat Ekev , which, according to many is a positive commandment, one of the 613. It says in Parashat Ekev , chapter 8, pasuk 2: וזכרת את כל הדרך /remember all the way, the path, אשר הולך השם אלוקיך /that Hashem your God has taken you, זה ארבעים שנה במדבר /these forty years in the desert." Rabbenu Yonah, in Shaare Teshuvah , Gate 3, letter 17, lists certain mitzvot aseh that are very high levels—called maalot . One of these is ma'alat zikaron chasadav , the quality of remembering Hashem's kindnesses . But it is not enough just to remember them— ve'hitbonen bahem —we must also contemplate them, as it says וזכרת את כל הדרך / remember all the way, The Sefer Charedim says that if we are commanded to remember what happened in the desert thousands of years ago, we can learn from this a kal vachomer : if I am required to remember what happened to my forefathers, then surely I must remember what happened to me personally . So we must remember: Not only Hashem's kindnesses to the Jewish people in the desert, but also, throughout history, how we survived all the exiles, the Inquisition, the Crusades, the Holocaust, and so on And finally, all the chassadim He has done for us personally. Chayav kol echad miYisrael lizkor chassadim she'gamal Hashem yitbarach /Eevery Jew is obligated to remember the kindnesses Hashem has bestowed upon him, from the moment he was created in his mother's womb. This should lead him to humility and teshuvah shelemah , as quoted in the name of his Rabbi the chassid Rabbi Yosef Saggis. Rav Yechezkel Levenstein adds that this is not only regarding physical matters, but also for the fact that we are religious Jews who know what we are supposed to do—that too is a kindness. Rav Yitzchak Blazer, a student of Rabbi Yisrael Salanter, writes in his Sefer Kochvei Or , Letter 9, that people sometimes feel, " Am I supposed to get excited that Hashem gives me a chocolate bar? That He gives me physical pleasures or wealth? That's like a little kid who likes the candy man in shul —that's not real love of Hashem. " But he says this is a mistake— lo ken ha'davar - It is Hashem's will that we should delve into and appreciate all His kindnesses, thank Him for them, and love Him for them . And he quotes this Rabbenu Yonah. Rabbenu Yonah further quotes the pasuk in which David HaMelech says, ויתבוננו חסדי ה׳ to contemplate Hashem's kindnesses. This is part of a long perek in Tehillim describing the four people who are obligated to say HaGomel . Sephardic communities recite it on Pesach . David HaMelech also says חסדך לנגד עיני /Your kindness is always before my eyes." Rav Yitzchak Blazer then shares an incredible chiddush : We are commanded to love Hashem with all our heart. The Gemara in Masechet Berachot , and the Mishnah there as well, explain this means with both of our inclinations—the yetzer tov and the yetzer hara . The yetzer tov is easy to understand- it loves Hashem through intellectual appreciation of His greatness—this is called ahavat ha'romemut /loving Hashem for who He is, by delving into His Torah and recognizing His greatness. But the yetzer hara also loves Hashem- through physical enjoyment. For example, I love ice cream, and Hashem gives me that ice cream, so I love Him for that. The more I appreciate that Hashem gave it to me—and that He wants me to enjoy it and thank Him for it—the more love I create for Him. This is a good, kosher love. The same is true with prayer. Hashem wants us to pray- not only for lofty spiritual needs but also for the small comforts: the chocolate bar, your shoes and socks, your soft pillow. And He wants us to pray for these things, not just thank Him after receiving them. This is also why we are not allowed to benefit from this world without a berachah . Even though worldly pleasures are, in themselves, nonsense, Hashem made them for us to enjoy—and He wants us to thank Him for them. He says, It is not enough just to rely on Hashem for these things. Bitachon is great, but He wants us to actively pray for them, think about them, and thank Him for them. That's why the system was set up this way—so that we would pray for rain, as Adam HaRishon did, and then appreciate it. And that is the meaning of the pasuk וזכרת את כל הדרך אשר הוליכך ה׳ אלוקיך זה ארבעים שנה —remember those forty years in the desert. It is a mitzvat aseh in our lives today to remember His kindnesses. So next time you sit down to enjoy something, know that the more you relish it and appreciate it, the greater the mitzvah . This is Rabbi Miller 101—but he didn't invent it, it's the good old tradition of yesteryear.

In 2020, Jewish Currents editor-in-chief Arielle Angel and University of Washington professor of Sephardic studies Devin Naar, both descendants of Ladino speakers from Salonica (Thessaloniki) in Greece, had a conversation about what meaningful Sephardic representation might look like in the wake of near-total erasure. In this week's episode, Angel and Naar join community leader and singer of Arab Jewish music Laura Elkeslassy and professor of Hebrew literature and Mizrahi studies Oren Yirmiya to deepen the discussion about Sephardi and Mizrahi reclamation work. What are the practical entry points to this identity today? What is the use of catchall caucuses that bring together Sephardi and Mizrahi Jews from many different countries and linguistic lineages, and does this identity have to homogenize in order to survive? What does it mean to do this work amid the genocide in Gaza? And how do we make sure reclamation work is not only backward-looking, but responsive to the present?Thanks to Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).”Media Mentioned and Further Reading“Are We Post-Sepharadim?,” Arielle Angel in conversation with Devin Naar, Jewish CurrentsYa Ghorbati: Divas in Exile by Laura Elkeslassy, live in concert and the artist's reflections in Ayin on the songs she performsShirei Yedidut, book of Moroccan piyyutim and bakashot Translations of the writings of Hayyim Ben-Kiki by Moshe Behar and Zvi Ben-Dor Benite in Modern Middle Eastern Jewish Thought: Writings on Identity, Politics, and Culture 1893–1958“Before the Law,” Franz Kafka“Going Out on a Limb: Joha,” Jane Mushabac The story about Djohá and the land can be found in Bewitched by Soli­ka and Oth­er Judeo-Span­ish Tales by François Azar.Devin Naar discusses Djohá in his introduction to the Moabet column in Ayin.Transcript forthcoming.

Upon waking in the morning, one is required to wash his hands, and recite the Beracha of "Al Netilat Yaadayim" before drying them. According to Sephardic practice, one who has remained awake throughout the night washes his hands in the morning without reciting the Beracha. The custom among Ashkenazim is that one who remained awake through the night recites the Beracha when washing his hands in the morning after using the restroom. Anytime one performs his bodily functions, he must recite a special Beracha – "Asher Yasar" – after leaving the restroom. This blessing was established by the Ansheh Kenesset Ha'gedola – Men of the Great Assembly, a group of scholars and prophets formed at the beginning of the Second Commonwealth – and it is an especially significant Beracha. Rabbi Yehuda Ha'levi (Spain, 1079-1141), in his Sefer Ha'kuzari (3:11), says about this blessing, "How great this blessing is, in terms of its content, and how perfectly formulated are its words for one who sees them with an eye for the truth." This Beracha consists of 45 words, alluding to one of the Names of G-d, which in Gematria equals 45. This Name is formed by spelling out the Names of the four letters that comprise the Name of "Havaya" (Yod, Heh, Vav and Heh) – Yod, Vav, Dalet, Heh, Alef, Vav, Alef, Vav, Heh and Alef – which together equal 45 (10+6+4+5+1+6+1+6+5+1). Once, after I left the restroom in a restaurant, a fellow saw me reciting this Beracha, and he cynically remarked, "So, Rabbi, G-d is even in the bathroom?" I told him that because of his sarcastic comment, I thought of an answer to a question that I had all my life. In the Beracha of "Asher Yasar," we say that if one of the body's passageways that carry the waste material would burst open, or would be obstructed, for even a brief moment, we would be unable to survive. I always wondered why we need to get so detailed, and mention the miracle of the body's passageways that are constantly functioning properly so that the waste is safely and effectively discharged from the body. I then realized that we need to mention this because of people like this fellow, who are skeptical about Hashem and His Providence over the universe. Indeed, as great as Hashem is, He is even in the restroom. He oversees each and every action, everything that happens – including the expelling of waste material from the body. This Beracha underscores for us not only Hashem's power and greatness, but also His unparalleled humility – that He even accompanies us to the restroom, assuring that our bodies are functioning properly. This is how much He loves us. Years ago, people had the custom just before entering the restroom to recite a brief text. A person would respectfully ask the angels who were with him to wait outside the restroom while he performs his bodily functions. The angels do not enter the restroom with us – but Hashem most certainly does. He loves us so much that He even foregoes His honor in order to accompany us everywhere, even the restroom, to care for us and make sure our bodies function the way they should so we are healthy and strong. When we recite this precious Beracha, we should take a moment to consider Hashem's special love for us, how He watches over us and cares for us at all times, throughout our lives – even when we are involved in performing our bodily functions.

Jewish food is no longer confined to what you'd find on a deli menu. Bourekas, shakshuka, adafina, jachnun, and harira have claimed their place on the Jewish dining table right alongside blintzes, cholent, kugel, borscht, and matzoh ball soup. Join guest scholars Ari Ariel, Hélène Jawhara Piñer, and Noam Sienna, along with host Avishay Artsy as they  explore the diverse world of Sephardic Jewish food, where recipes can tell us about immigration, assimilation, memory, identity, the Jewish past and potential futures, and so much more.

The Mishna in Masechet Ta'anit (26b) states that one may not eat meat or drink wine during the final meal before Tisha B'Ab. This is the only restriction on the consumption of meat mentioned by the Mishna or Gemara. On the level of strict Halacha, one is permitted to eat meat during the days preceding Tisha B'Ab, and even on the day before Tisha B'Ab, except during the last meal before the fast. However, customs were accepted among many Jewish communities to abstain from meat already earlier. The Shulhan Aruch (Orah Haim 551:9) brings three customs. Some refrain from eating meat already from after Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab); others observe this restriction throughout the Nine Days; and others follow the practice not to eat meat throughout the entire three-week from Shiba Asar Be'Tammuz through Tisha B'Ab. The Shulhan Aruch writes that everyone should follow his community's custom. Of course, this prohibition applies only on weekdays. According to all customs, one may eat meat on Shabbat, even the Shabbat before Tisha B'Ab. These customs developed for two reasons: 1) as part of our obligation to reduce our joy during this period when we are to reflect upon the destruction of the Bet Ha'mikdash; 2) the destruction of the Bet Ha'mikdash resulted in the discontinuation of the offering of sacrifices, such that G-d no longer has meat, as it were, so we, too, should not enjoy meat. The Gemara (Baba Batra 60b) states that there were those who, after the destruction of the Bet Ha'mikdash, decided to abstain from meat and wine, since there were no longer animal sacrifices or wine libations offered to G-d. However, they were told that by this logic, they should also refrain from grain products, because flour offerings (Menahot) could no longer be offered, and even from water, because the water libations (Nisuch Ha'mayim) were no longer offered. Quite obviously, we cannot live this way, and so we are not required to abstain from those products which were offered in the Bet Ha'mikdash. Nevertheless, as part of our effort to focus our attention on the tragedy of the Hurban (destruction) in the period leading to Tisha B'Ab, the custom developed to refrain from meat. Notably, not all communities accepted these restrictions. The Maggid Mishneh (Rav Vidal of Tolosa, Spain, late 14 th century) writes that in his area, the custom was to permit meat except on Ereb Tisha B'Ab. The Meiri (Provence, 1249-1315) writes that there was a practice among the exceptionally pious to refrain from meat on Ereb Tisha B'Ab, but even they did not refrain from meat before that day. Regardless, the Shulhan Aruch emphasizes that people whose communities observe the custom to refrain from meat during this period must adhere to the custom. Those who violate this practice are included in King Shlomo's stern warning in Kohelet (10:8), "U'foretz Geder Yishechehu Nahash" – "He who breaches a fence, a snake shall bite him." Even if a restriction that applies on the level of custom, and not as strict Halacha, is binding and must be obeyed. Nevertheless, since refraining from meat is required only by force of custom, there is greater room for leniency than there is when dealing with strict Halachic prohibitions. Thus, it has become accepted to permit meat when a Siyum celebration is held, and one should not ridicule those who rely on this leniency. In fact, it is told that Rav Moshe Feinstein (1895-1986) would conduct a Siyum every night during the Nine Days in the place where he would spend his summers, so that the people could eat meat. Since the prohibition to begin with is observed by force of custom, and not on the level of strict Halacha, the leniency of a Siyum is perfectly legitimate. In practice, when should we begin abstaining from meat? The accepted custom in our Syrian community is to begin refraining from eating meat from the second day of Ab. Although different opinions exist regarding the consumption of meat on Rosh Hodesh Ab, our custom follows the view of the Hida (Rav Haim Yosef David Azulai, 1724-1806) permitting the consumption of meat on this day. This was also the custom in Baghdad, as mentioned by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), and this is the generally accepted custom among Sepharadim. One who does not know his family's custom can follow this practice and begin refraining from meat on the second day of Ab. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites an earlier source (Seder Ha'yom) as ruling that Torah scholars should follow the stringent practice of abstaining from meat already from Shiba Asar Be'Tammuz. However, recent Poskim – including Hacham Ovadia Yosef – ruled that since nowadays people are frailer than in the past, and Torah scholars need strength to continue their studies and their teaching, they should not observe this stringency. They should instead follow the more common custom to refrain from meat only after Rosh Hodesh Ab. One who wishes to eat a meat meal late in the day on Rosh Hodesh Ab should ensure not to recite Arbit early, before sundown. Once he recites Arbit, he in effect ends Rosh Hodesh, and begins the second day of Ab when eating meat is forbidden. One who wishes to recite Arbit early on Rosh Hodesh Ab must ensure to finish eating meat beforehand. The custom among the Yemenite Jewish community was to follow the Mishna's ruling, and permit eating meat except during the final meal before Tisha B'Ab. However, Hacham Ovadia Yosef ruled that once the Yemenites emigrated to Eretz Yisrael, they should follow the rulings of the Shulhan Aruch, and abstain from meat during the Nine Days. This prohibition applies even to meat that is not fresh, such as it if was canned or frozen. The Nehar Misrayim (Rav Aharon Ben Shimon, 1847-1928) records the custom among the Jewish community in Egypt to permit eating chicken during the Nine Days. As mentioned earlier, one of the reasons for the practice to refrain from meat is that we commemorate the loss of sacrificial meat in the Bet Ha'mikdash. Accordingly, Egyptian Jews permitted eating chicken, as chickens were not brought as sacrifices. This is the custom among Jews of Egyptian background even today. The Shulhan Aruch (551:10), however, explicitly includes chicken in his formulation of the custom to refrain from meat during the Nine Days. The Mishna Berura writes that one who is unable to eat dairy products (such as if he suffers from a milk allergy), and thus has limited options for food during the Nine Days, may eat chicken. If one needs to eat meat for health reasons, he should preferably eat chicken instead of beef, as there is greater room for leniency when it comes to chicken. Hacham Ovadia Yosef writes that if one removed the meat from a dish that consisted also of other food – such as if the meatballs were removed from the spaghetti – then, strictly speaking, the remaining food is permissible. Nevertheless, it is customary to be stringent in this regard and refrain from eating food which had been cooked together with meat. If parve food was prepared in a meat pot, the food may be eaten during the Nine Days, since it does not have meat in it. Even if the pot had been used with meat less than 24 hours before it was used to cook the parve food, the parve food may be eaten. This food contains the taste of meat, but not actual meat, and it is thus entirely permissible during the Nine Days. (In fact, according to the ruling of the Shulhan Aruch, this parve food may be eaten together with milk or yoghurt. The meat taste in this food has the status of "Noten Ta'am Bar Noten Ta'am" – a "second degree" taste, as the pot absorbed the taste of the meat, and the parve food then absorbed the taste from the pot. At this point, the taste does not forbid the food from being eaten with milk.) Hacham Ovadia Yosef allowed eating soup from bouillon cubes or bouillon powder during the Nine Days. It is permissible to eat fish during the Nine Days, though some have the custom not to eat fish during the final meal before Tisha B'Ab. One is allowed to eat synthetic meat during the Nine Days. Although one might have thought that this should be avoided due to the concern of Mar'it Ha'ayin – meaning, a person eating synthetic meat might be suspected of eating actual meat – we do not have the authority nowadays to enact new prohibitions out of this concern. If a person forgot that it was the Nine Days, or forgot about the restriction against eating meat, and he recited a Beracha over meat but then remembered that it is forbidden, he should take a bite of the meat, because otherwise his Beracha will have been recited in vain, in violation of the severe prohibition of Beracha Le'batala (reciting a blessing in vain). This is a far more grievous transgression than partaking of meat during the Nine Days – which, as we explained, is forbidden only by force of custom – and it is therefore preferable to take a bite of the meat so that the blessing will not have been recited in vain. (This resembles the case of a person who prepared to eat a dairy food within six hours of eating meat, and remembered after reciting the Beracha that he may not eat the dairy food. In that case, too, he should take a bite of the dairy food so the Beracha will not have been recited in vain. This applies also to someone who recited a Beracha to eat before praying in the morning, and then remembered that he may not eat because he had yet to pray. Even on fast days – except Yom Kippur, when eating is forbidden on the level of Torah law – if someone recited a Beracha over food and then remembered that eating is forbidden, he should take a small bite of the food.) If a person owns a meat restaurant, he is permitted to operate the restaurant during Nine Days, even in a Jewish community, where most or all of his customers are Jews. Given the leniencies that apply, such as permitting meat at a Siyum, and when necessary for health reasons, it is not for certain that the people coming to eat will be violating the custom to refrain from meat. As such, operating the restaurant does not violate the prohibition against causing people to sin. However, it is proper for the restaurant owner to place a visible sign at the entrance to the restaurant informing people of the widely-accepted custom to refrain from eating meat during the Nine Days. Just as many observe the custom to refrain from meat during the Nine Days, it is also customary to refrain from wine during this period. Although the practice in Jerusalem was to be lenient in this regard, and drink wine during the Nine Days, the practice among other Sephardic communities is to refrain from wine. This was also the custom in Arab Soba (Aleppo), as documented in the work Derech Eretz, and this is the practice in our community. There are two reasons for this custom. First, wine brings a feeling of joy, and during the month of Ab, until Tisha B'Ab, we are to reduce our joy and reflect on the destruction of the Bet Ha'mikdash. Secondly, we refrain from wine because we can no longer pour wine libations on the altar. Of course, wine – like meat – is permissible on Shabbat during the Nine Days. The restriction applies only on weekdays. It is permissible to drink other alcoholic beverages during the Nine Days, such as beer and whiskey. Cognac, however, is a type of wine, and is therefore forbidden. One should not drink grape juice during the Nine Days, but grape soda is allowed. Cakes that are baked with grape juice instead of water are allowed during the Nine Days unless the taste of grape juice is discernible, in which case one should refrain from these cakes. Vinegar made from wine is permitted for consumption during the Nine Days, because it has an acidic taste and does not bring enjoyment. Similarly, juice extracted from unripe, prematurely-harvested grapes is permissible. The Shulhan Aruch allows drinking wine at Habdala on Mosa'eh Shabbat during the Nine Days. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), however, writes that according to Ashkenazic custom, the Habdala wine is given to a child to drink. The Shulhan Aruch also writes that one may drink during the Nine Days the cup of wine over which Birkat Ha'mazon is recited. When three or more men ate together, and they recite Birkat Ha'mazon with the introductory Zimun, it is customary for the one who leads the Zimun to hold a cup of wine during Birkat Ha'mazon which he then drinks after Birkat Ha'mazon, and according to the Shulhan Aruch, this cup may be drunk during the Nine Days. However, Hacham Ovadia Yosef rules that since nowadays people generally do not make a point of reciting Birkat Ha'mazon over a cup of wine, this is not permitted during the Nine Days.

Generally speaking, the restrictions observed during the three-week period of Ben Ha'mesarim – from Shiba Asar Be'Tammuz through Tisha B'Ab – apply equally to both and women. The question was asked regarding an unmarried girl who would like to take a haircut before going on a date, or an engaged girl who wishes to take a haircut before spending time with her fiancé. Ashkenazic practice is to refrain from haircutting through the Three Weeks, and Sephardic practice is to refrain from doing so from Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab). Is there room to permit a girl to take a haircut during the Three Weeks or the Nine Days if she finds this necessary for purposes of courtship, or for her fiancé? When it comes to a female mourner, the Shulhan Aruch (Y.D. 390:5) rules that a woman in mourning for an immediate family member may take a haircut already after the seven-day Shiba period, whereas the Rama, whose rulings are followed by Ashkenazim, forbids haircutting even for women until after the thirty-day Sheloshim period. Accordingly, Hacham Ovadia Yosef ruled that a Sephardic girl who wishes to cut her hair may do so, even after Shabbat Hazon, since the restrictions of Ben Ha'mesarim are treated more leniently than the laws of mourning. Moreover, it seems clear from Hacham Ovadia's rulings that any Sephardic woman who feels the need to cut her hair, for any reason, may do so, even after Shabbat Hazon. An example would be a woman who needs to immerse in a Mikveh and wishes to cut her hair to make the preparations for her immersion easier. As for Ashkenazic girls, Hacham Ovadia ruled that they may, if necessary, cut their hair until Shabbat Hazon. Although Ashkenazic practice forbids a female mourner from haircutting during Sheloshim, the laws of the Three Weeks are observed only by force of custom, and not as strict Halacha, and so there is greater room for leniency. After Shabbat Hazon, however, an Ashkenazic girl should not take a haircut. Hacham Ovadia showed that this is the position also of Rav Moshe Feinstein (1895-1986) and Rav Shlomo Zalman Auerbach (1910-1995). Summary: Ashkenazim refrain from haircutting during the three weeks from Shiba Asar Be'Tammuz through Tisha B'Ab. An Ashkenazic girl who wishes to cut her hair for a date, or an engaged Ashkenazic girl who wishes to take a haircut so she looks good for her fiancé, may do so until Shabbat Hazon (the Shabbat preceding Tisha B'Ab). Sepharadim refrain from haircutting from Shabbat Hazon through Tisha B'Ab, but a Sephardic woman who feels a need to take a haircut for any reason during this week may do so.

The wonderful singer, multi-instrumentalist, songwriter and scholar Lily Henley sings in the endangered language Ladino and during this podcast you'll hear clips from her album Oras Dezaoradas. Blending her roots in American and Celtic music, Lily creates powerful original music that honours centuries of Sephardic women's voices. These songs tell timeless stories of love, loss, exile, and resilience, sharing her personal connection to this important tradition.You'll also learn about:Sephardic history and contemporary communitiesLily's unusual childhoodhow she's learned to trust her voiceLike all my episodes, you can also watch this on my YouTube channel and I've also linked the transcript to my website.Lily Henley WebsiteNewsletter Buy me a coffee? Podcast MerchOther Episodes for you: Polina Shepherd Ida Gillner Jean Rohe Kavisha Mazzella Yale Strom Alicia SvigalsCatalog of Episodes(00:00) intro(01:39) Sephardic culture and history, Ladino language, album Oras Dezaoradas(11:15) clip of Porke Yorach Blanka Ninya, Paris Ladino mentors Marie-Christine Bornes-Varol, François Azar(13:41) about Esta Noche Te Amare with clip, Fulbright, Paris Sephardic community(21:53) how close is Ladino to Spanish, clip of Duermite mi Alma, Susana Weich-Shahak, starting Doctorate at Harvard(29:44) other linked episodes and ways to support this series(30:39) balancing academic life and touring(33:40) Lily's childhood(39:11) about Arvoles Yoran Por Luvya with clip, Dunca Wickel(44:49) first album Words Like Yours(48:23) Morena Me Yaman clip, identity as singer and multi-instrumentalist(57:12) why there's a track of fiddle tunes with clip

The custom among Ashkenazim is to refrain from shaving and haircutting throughout the three-week period of Ben Ha'mesarim, from Shiba Asar Be'Tammuz through Tisha B'Ab. Sepharadim, by contrast, observe this practice only during the week of Tisha B'Ab, from the Shabbat immediately preceding Tisha B'Ab until the 10 th of Ab. If a Sephardic boy is studying in an Ashkenazic yeshiva, where the majority of the students are refraining from shaving and haircutting already from Shiba Asar Be'Tammuz, he is nevertheless allowed to shave and take a haircut, until the week of Tisha B'Ab. However, it is preferable that he avoid doing so in order not to stand out. Hacham Ovadia Yosef writes about one who is stringent in this regard, "Tabo Alav Beracha" – he is worthy of special blessing. If a Sephardic student in an Ashkenazic institution has been accustomed to acting stringently, refraining from shaving and haircutting already from Shiba Asar Be'Tammuz, and now wishes to change his practice, he may perform Hatarat Nedarim (the annulment of vows). His acceptance of this practice constitutes a "vow," assuming he never explicitly said that he was taking on this practice "Beli Neder" – without making a formal vow. Thus, if he wishes to change his practice so he can shave or take a haircut during the Three Weeks (until the week of Tisha B'Ab), he should conduct Hatarat Nedarim in front of a Bet Din to have his commitment annulled. However, Hatarat Nedarim is required only if the student knew that this stringency was not strictly required by Halacha, and he had followed this practice as an additional measure of piety. If, however, he mistakenly thought that he must refrain from shaving and haircutting already from Shiba Asar Be'Tammuz, and he then learned that this is not required, then he may drop this stringent practice even without Hatarat Nedarim. Since this "vow" was taken on a faulty premise, as he erroneously assumed that Halacha requires him to refrain from shaving and haircutting, the "vow" is not binding, and he may therefore change his practice even without annulling his vow. Summary: Sephardic practice is to refrain from shaving and haircutting during the week of Tisha B'Ab. A Sephardic student studying in an institution where the majority of students are Ashkenazim – who refrain from shaving and haircutting already from Shiba Asar Be'Tammuz – may shave and take a haircut until the week of Tisha B'Ab, even though the other students refrain from doing so. Nevertheless, it is preferable him to refrain in deference to the Ashkenazic students. If he had observed this stringency and now wishes to act leniently, he may perform Hatarat Nedarim. If he had observed this stringency because he mistakenly thought it was Halachically required, then he does not need Hatarat Nedarim.

Did the Spanish Inquisition force Jewish conversions to Catholicism, or did the Jews deliberately submit themselves for an agenda to infiltrate the Catholic Church and takeover?

[This episode originally aired on July 29, 2024] Hi everyone, welcome to another episode of The Chai on Life Podcast. I'm Alex Segal and today, we are speaking with Dr. Hilla Aboody, an amazing teacher, mother, wife and mentor currently living in Eretz Yisrael who I invited to come on to speak about this heavy time on the Jewish calendar.Hilla has such a beautiful way of explaining things — it's so deep and profound yet easy to comprehend at the same time.A little background on her:She is a wife and mother of five, living in Eretz Yisrael after making Aliyah 7 years ago from Brooklyn, NY. She is a teacher and Em Bayit (house mother) at Midreshet Eshel, a Sephardic seminary for post High school students from around the world. Her educational background includes studying at Michlalah and receiving her bachelor's degree from Bar-Ilan University and a Master's and PhD in Jewish History from New York University. She has published her study on Eliyahu the Prophet in Talmudic literature and midrashim in her book, “Through the Prism of Wisdom”. As an educator and kallah teacher, Hilla dedicates her time in guiding students to creating a relationship with Hashem and tips and tools to thrive in their marriages and in life.In our conversation, we speak about:-What the Jewish perspective is on sadness and pain-How we can connect to Hashem during this time and in this unique way, especially if it feels daunting for you right now-Why this particular time period brings about more heaviness and actually the reason why we take more precautions-The rich energy that lies in the months of Tammuz and Av — what the letters associated with each month mean, why the sense of each month is important and what we can individually and collectively take from all of that-Why crying is actually a sign of bravery-Practical things you can do now to get through this time with more faith, in a more connected way to yourself, Hashem and those around you-How to deal with difficult emotions with your kids…and SO MUCH MOREThis podcast with Hilla is basically an hour long shiur. I got chills like 17 times as I was listening to her and it's definitely one of the most important ones I've done so far in terms of our spirituality.If there is someone you want to see on The Chai on Life Podcast, email me at alex@chaionlifemag.com or send me a DM @chaionlifemag. Thanks again, see you next week!

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/22/25 ; 05/01/25 ; 05/15/25 ; 05/18/25 Should the Tefillin Be Covered During Prayer—And What About Wearing Two Sets or a Hat Over Them? When wearing Tefillin during prayer, one often notices different customs regarding whether the boxes are visible or covered. Some keep the Tefillin Shel Rosh exposed; others wear a hat or Talet over it. There are also questions about whether one may wear both Rashi and Rabbenu Tam Tefillin at the same time and how that impacts covering. This Halacha explores the classic sources, Kabbalistic teachings, and practical customs surrounding this issue. Should the Tefillin Shel Rosh Be Covered or Left Visible? According to the Shulhan Aruch (Orah Haim 27:11), the Tefillin Shel Rosh should be exposed and visible, as it says, "Ve-ra'u kol ame ha'aretz ki shem Hashem nikra alecha"—"All the nations will see the Name of Hashem upon you." This refers to the Shel Rosh, which is placed between the eyes and visibly bears the holy Name of Hashem through the Shin on the box. The Ben Ish Hai (Parashat Vayera, Halacha 14) and others agree that, according to Halacha, the Tefillin Shel Rosh should not be covered, and doing so is contrary to the verse. Therefore, the simple Halachic practice is to leave the head Tefillin visible during Tefila. What Did the Arizal Teach About Covering the Tefillin? Despite the Halachic preference for visibility, the Arizal taught that the Tefillin—both Shel Yad and Shel Rosh—should be covered, especially during prayer. According to Kabbala, holiness is something internal and concealed, not meant for open display. The spiritual power of the Tefillin is most potent when it is shielded from the outside world, not flaunted. As such, many Kabbalistically inclined communities, especially in Eres Yisrael, cover their Tefillin with a hat, scarf, or even the corner of the Talet. How Does Hacham Ovadia Rule on This Matter? Hacham Ovadia Yosef ruled that the Tefillin Shel Rosh should ideally remain uncovered, in accordance with the Shulhan Aruch. However, he acknowledged that those who follow the Arizal's Kabbalistic teachings may cover the Tefillin, especially if they were raised in such a tradition. He emphasized that this is not a strict Halachic requirement, and each community should follow its minhag. In particular, those who grew up keeping their Tefillin uncovered should not switch to covering them, unless they are entirely immersed in a Kabbalistic path. May One Cover the Tefillin with a Hat or Scarf? Yes. If one follows the custom to cover the Tefillin, it is permissible to use a hat, scarf, or the corner of a Talet. However, the covering must not press down on the box or distort its position. The Tefillin must sit firmly and properly at the hairline, centered between the eyes, even when something rests on top of it. Therefore, tight hats or heavy fabric should be avoided, as they might push the Bayit out of its Halachic placement. What If a Hat Accidentally Covers the Tefillin? If someone does not intend to cover the Tefillin but wears a wide-brimmed hat, fedora, or cap that slightly touches or shades the Tefillin Shel Rosh, there is no problem. As long as the Tefillin is not squeezed or hidden from view, one need not remove the hat. In fact, many authorities say that this does not constitute "covering" in the Halachic or Kabbalistic sense. Only when the Bayit is fully obscured or deliberately covered does it fall into the category discussed by the Arizal. May One Wear Rashi and Rabbenu Tam Tefillin at the Same Time? According to Kabbala, it is proper to wear both Rashi and Rabbenu Tam Tefillin—but not at the same time. Instead, the correct practice is to wear Rashi Tefillin during the full Amida and Shema, and then put on Rabbenu Tam afterward. However, some Chassidic groups wear both sets simultaneously, placing one behind the other or slightly to the side. This practice is not followed among Sepharadim, and is discouraged by Hacham Ovadia and Maran. If a Person Wears Both Tefillin, Should They Be Covered? Yes. If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin with a Talet or scarf. This avoids the appearance of adding to the Misva or causing confusion. The double set should be aligned in such a way that each box is in a Halachically valid position, but this is extremely difficult to do properly. Therefore, unless one is following a specific and reliable custom, it is better to wear the Tefillin separately. Summary - According to Halacha, the Tefillin Shel Rosh should remain uncovered, to fulfill the verse "all nations will see…" - According to the Arizal, Tefillin should be covered during prayer for Kabbalistic reasons. - A hat, scarf, or Talet may be used to cover, provided it does not push or move the box. - Hacham Ovadia recommends keeping the Shel Rosh visible, unless one's community follows the Arizal. - If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin. - The general Sephardic custom is to wear Rashi during prayer and Rabbenu Tam afterward, not simultaneously.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/10/25 ; 04/21/25 ; 04/23/25 ; 05/11/25 How Should One Wrap the Tefillin Strap—And Is There a Required Number of Coils or a Specific Direction? After securing the Tefillin Shel Yad (the arm Tefillin) onto the bicep, one wraps the strap around the forearm in a particular pattern. This wrapping is not merely aesthetic—it is deeply rooted in Halacha, custom, and Kabbalistic meaning. How many coils are required? In which direction should one wrap? And what happens if one is in a rush or interrupted? What Is the Source for Wrapping the Strap Around the Arm? The Torah says, "Ukeshartam le'ot al yadecha"—"You shall bind them as a sign on your arm." The word "ukeshartam" implies binding, not just placing. Therefore, it is not enough to put the Bayit of the Tefillin Shel Yad on the bicep—one must also wrap the strap around the forearm to fulfill the Misva of binding. This is part of the Tefillin ritual itself, and not an optional step. How Many Times Must the Strap Be Wrapped? According to Sephardic custom, the strap is wrapped eight times around the forearm—between the Bayit on the bicep and the wrist. These eight coils correspond to spiritual and symbolic concepts, including the eight days leading to Berit Milah and the transcendence beyond nature. This number is rooted in the Kabbalistic teachings of the Arizal, and accepted as standard practice by Maran, the Ben Ish Hai, and Hacham Ovadia Yosef. Ashkenazim, however, often wrap the strap seven times, based on different understandings of the required act of "binding." Both customs are valid, and each person should follow their community's tradition. Is the Wrapping a Requirement or Just a Custom? The act of wrapping is a requirement, based on the Torah's word "Ukeshartam." However, the specific number of wraps (e.g., seven or eight) is a matter of custom and not me'akev—it does not invalidate the Misva if one wraps fewer or more times. That said, one should not treat this lightly. The number eight (for Sephardim) or seven (for Ashkenazim) carries deep significance, and by following the traditional count, one aligns with the spiritual energy intended by our sages. If someone accidentally wrapped fewer or more times, or if one of the coils slipped, the Misva is still valid. But it is best to adjust it as soon as possible and aim to wrap correctly the next time. Which Direction Should the Strap Be Wrapped? For Sephardim, the strap is wrapped inward, meaning that the coils go from the outer edge of the arm toward the body, forming a clockwise spiral when looking down the arm. This direction is based on the writings of the Ben Ish Hai, Arizal, and is codified in Yalkut Yosef. It symbolizes drawing the sanctity of the Tefillin inward, binding it to the soul. Some Ashkenazic authorities permit wrapping outward (counter-clockwise), and many Chassidic groups follow that custom. Each person should continue with their family or communal minhag. What Happens If One Wrapped in the Wrong Direction? The direction of the wrapping is not essential to the validity of the Misva. If a person wrapped in the wrong direction—out of habit, error, or imitation—the Tefillin are still kosher, and the blessing does not need to be repeated. However, one should try to correct the practice moving forward, especially if one has been educated or reminded of the proper custom for their community. Is There a Problem with Gaps or Overlaps in the Coils? Ideally, the wraps should be evenly spaced, firm but not tight, and placed one under the other in descending order. Overlapping or very loose coils are discouraged but do not invalidate the Misva. If one is rushed, or if the strap is very long or short, one may wrap looser or more tightly as needed. The main thing is to ensure that the strap forms clear, distinct coils down the forearm. Can the Strap Be Wrapped Over Clothing or a Watch? No. The strap must be wrapped directly on the skin of the forearm. Wrapping over a sleeve, wristwatch, or bandage creates a Hatssitsa (barrier), which may invalidate the Misva. Before wrapping, one should remove any watch or bracelet and ensure the skin is clean. If a person has a wound or bandage and cannot wrap fully, they should wrap to the extent possible on uncovered skin. When Is the Wrapping Performed in the Tefillin Sequence? After placing the Tefillin Shel Yad on the bicep and tightening it, the person recites the Beracha of "Le'hani'ah Tefillin." Then, without interruption, the strap is wrapped around the forearm. The wrapping around the fingers and hand comes after the Tefillin Shel Rosh is placed and secured. This later wrapping is more symbolic and poetic, reflecting verses of commitment to Hashem. But the forearm wrapping is part of the main Misva, and must be done immediately after the Beracha, without speaking or delay. Summary - Wrapping the strap around the forearm is part of the Torah commandment to "bind" Tefillin. - Sephardim wrap eight times; Ashkenazim often wrap seven. - The specific number and direction are not me'akev, but follow strong custom. - Sephardim wrap inward (clockwise), toward the body. - Coils should be neat and on bare skin, not over clothing or watches. - The wrapping must follow the Beracha, without delay or interruption.

Dr. Ruth Calderon joins the podcast to reflect on the personal and intellectual journey behind her book, A Bride for One Night. She begins by discussing her background and the role her parents played in nurturing her love of Torah, as mentioned in the book's dedication. She then unpacks her approach to the Talmud, describing how she reads aggadic texts not through a religious, academic, or educational lens, but as stories that have the power to move us. This perspective shaped her call for integrating the Talmud into Israeli culture and education, regardless of religious ideology, because these texts continue to speak to the modern Israeli experience. She also shares the thinkers who helped shape her methodology. The conversation concludes with a look back at her iconic Knesset speech—what led to it, the core message she hoped to convey, and its ongoing impact.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Dr. Ruth Calderon is an Israeli Talmud scholar, educator, and former member of Knesset. Born in Tel Aviv to a Sephardic father from Bulgaria and an Ashkenazi mother from Germany, she was raised in a home that bridged religious traditions and cultures. She earned her BA at Oranim Academic College and the University of Haifa, and completed her MA and PhD in Talmud at the Hebrew University of Jerusalem. In 1989, she established Israel's first secular, pluralistic, and egalitarian beit midrash, and in 1996 she founded ALMA: Home for Hebrew Culture in Tel Aviv, to bring secular Israelis closer to their textual heritage. In 2013, she was elected to the Knesset on the Yesh Atid list, where her opening speech—teaching Talmud from the Knesset floor—became a national sensation. Calderon has held fellowships at the Shalom Hartman Institute and served as a visiting professor at Harvard Law School. She has received numerous honors, including the Avi Chai Prize, the Samuel Rothberg Prize for Jewish Education, and honorary doctorates from Brandeis University, the Jewish Theological Seminary, and Hebrew College. She is the author of A Bride for One Night, a collection of Talmudic tales interwoven with creative retellings, and continues to be a leading voice in the renewal of pluralistic Hebrew culture in Israel.---• Watch her infamous Knesset speech here: https://www.youtube.com/watch?v=S8nNpTf7tNo---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Does Hearing a Beracha for Tefillin from Someone Else Count—And What If the Speaker or Listener Makes a Mistake? One of the foundational principles in Halacha is Shome'a Ke'Oneh —"the listener is as if he himself recited." This principle allows a person to fulfill a Beracha obligation by hearing someone else say the Beracha and answering "Amen," provided certain conditions are met. This rule applies not only to communal rituals like Kiddush, Havdala, or Megillah, but also to personal Misvot such as Tefillin . For example, if someone says the Beracha over Tefillin aloud with the intent to fulfill the obligation for another, the listener may rely on that Beracha and is exempt from saying his own— if all the proper conditions are met . The Halachic Conditions for Shome'a Ke'Oneh to Work According to Shulhan Aruch (O.H. 213:2), four conditions must be present for Shome'a Ke'Oneh to apply: The person saying the Beracha must have intent to fulfill the obligation for the listener. The listener must also have intent to be yotze through the speaker's Beracha. The listener must hear the entire Beracha clearly —from "Baruch Ata" through the conclusion. The listener should answer "Amen" immediately upon hearing the end of the Beracha. If all of these are fulfilled, the listener is considered to have personally recited the Beracha and can then proceed to perform the Misva—in this case, placing Tefillin— without saying his own Beracha . Applying This to Tefillin In many Sephardic yeshivot and minyanim, it is common for a father to recite the Beracha aloud while helping his son put on Tefillin for the first time. Or a Hazan may say the Beracha for several men in the room. So long as the speaker and listener have the mutual kavana (intent), and the listener hears the Beracha clearly and answers "Amen," this is fully valid. The Ben Ish Hai and Kaf Ha'Haim both encourage the use of this mechanism, especially for beginners or people who may struggle with pronunciation or correct Beracha wording. What If the Speaker Interrupts? Now we come to a practical concern. What happens if the person who said the Beracha speaks between the Beracha and putting on the Tefillin ? For example, if Reuven says "Baruch Ata… Lehani'ah Tefillin," and then says something unrelated before placing the Tefillin (e.g., "Where's my bag?" or "Let me adjust my jacket"), he has made a Hefsek (interruption), and according to Maran (O.H. 25:9), he is required to recite a new Beracha . But what about Shimon , who was listening and answered "Amen" with the intent to be yotze? This is debated among the Poskim: According to some, the listener's Beracha is still valid , because at the moment he heard it, the Beracha was said properly and with kavana. This is the ruling of Hacham Ovadia Yosef ( Yabia Omer and Halichot Olam ), who holds that the speaker's later mistake does not invalidate the listener's fulfillment . Others argue more strictly, saying the speaker's interruption disqualifies the entire process—including for the listener. However, this view is not followed in practice by the majority of Sephardic authorities. What If the Listener Interrupts? If the listener himself speaks after answering "Amen" and before placing his own Tefillin , the ruling is more severe. In this case, the listener has created a Hefsek between the Beracha and the act , and must now recite a new Beracha , specifically "Al Misvat Tefillin" before placing the Shel Rosh. This is a straightforward ruling in Shulhan Aruch and the Ben Ish Hai . The interruption breaks the connection between the Beracha and the Misva, even though the listener did not speak during the actual Beracha. However, if the speech was related to the Misva —such as "Pass me the Shel Rosh" or "Can you adjust the knot?"—this is not ideal but is not considered a full Hefsek , and a new Beracha is not required . What If There Was No Kavana? Shome'a Ke'Oneh only works when both parties have intent : If the speaker was not aware that someone was listening—or had no intent to fulfill their obligation—then the listener is not yotze . Similarly, if the listener was distracted, unsure, or did not intend to be yotze, the Beracha does not apply to him. The Hida and Kaf Ha'Haim emphasize this in many places, warning against relying on a public Beracha unless you're sure both parties are aware and participating with clear intent. In cases of doubt (e.g., someone is unsure if the speaker had him in mind), the principle of Safek Berachot Le'hakel applies: Do not repeat the Beracha unless you are certain that it is required. Summary: A person may fulfill the Beracha for Tefillin by listening to someone else , if both have intent and the listener answers "Amen." If the speaker interrupts after the Beracha, most Sephardic Poskim say the listener is still covered . If the listener interrupts before putting on the Tefillin, he must recite a new Beracha . Speech related to the Misva is discouraged but not a disqualifying Hefsek. Without mutual intent , the Beracha does not count . When in doubt, follow Safek Berachot Le'hakel —do not repeat the Beracha unless clearly necessary.

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Should One Always Wrap the Tefillin Strap Eight Times, or Can It Be Skipped to Avoid Missing Kaddish or Kedusha? One of the beautiful customs in donning the Tefillin Shel Yad is to wrap the strap around the forearm eight times before proceeding to the Tefillin Shel Rosh. This is the widely accepted Sephardic custom , as taught by the Ben Ish Hai (Parashat Vayera, Halacha 11) and based on Kabbalistic sources . Each of the eight windings corresponds to a spiritual level or sefirah and reflects the binding of one's physical strength and actions to the service of Hashem. Though some Ashkenazim follow the custom of wrapping seven times , for Sephardim — particularly those who follow the teachings of the Mekubalim — eight wraps is the standard. This practice is not just symbolic; it is seen as an integral part of the proper fulfillment of the Misva. The Spiritual Meaning of the Eight Wraps The number eight signifies that which is above nature — transcending the seven-day cycle of creation. According to the Mekubalim, these eight coils spiritually bind the Tefillin Shel Yad to one's heart, representing full control over emotions and desires. It connects the physical arm to a higher spiritual purpose. The wraps are to be done after tightening the Shel Yad on the biceps , and the strap should go down the arm in smooth, evenly spaced coils. The eight wraps help secure the Tefillin in place while also fulfilling this deeper mystical layer. The Ben Ish Hai and Kaf Ha'Haim both warn against neglecting this practice, especially for those who follow Kabbalistic customs. This is the dominant opinion among Sephardic Poskim, including Maran Ha'Hida and Rav Ben Sion Abba Shaul . The Halachic Dilemma: Missing Kaddish or Kedusha A common scenario: A person begins wrapping the Tefillin Shel Yad and realizes the Hazan is about to begin Kaddish or Kedusha . If he performs all eight wraps, he may miss the opportunity to respond to "Yehe Shemeh Rabba" or "Kadosh, Kadosh, Kadosh." Can he shorten or delay the wraps? This situation creates a halachic and spiritual tension : Should one preserve the integrity of the Tefillin placement and do all eight wraps? Or should he interrupt or shorten the process to participate in a communal declaration of Hashem's greatness? The Kabbalistic View: Never Skip the Wraps The Mekubalim are clear: Do not skip the eight wraps , even if it means missing Kaddish or Kedusha. Rav Eliyahu Mani , one of the great Mekubalim of Hebron and a teacher of the Ben Ish Hai , ruled that these eight wraps are an inseparable part of the Misva . To skip them—even temporarily—compromises the spiritual completeness of the Tefillin. According to this view, Kaddish and Kedusha are important, but not at the expense of properly fulfilling a Torah-level obligation with its spiritual intentions intact. The Ben Ish Hai heavily relies on Rabbi Mani for rulings in matters of Kabbalah, making this a binding view for Sephardim who follow the Mekubalim. The Practical View: Skip Temporarily If Necessary Some Halachic authorities take a more practical approach , especially in situations where missing Kaddish or Kedusha would result in a spiritual or emotional loss. According to this view: One may put on the Shel Yad, do one or two wraps to hold it in place, Then place the Shel Rosh, And return to complete the remaining wraps afterward . This opinion appears in Mishna Berura (O.H. 25:16) and is cited by various contemporary Poskim who aim to accommodate modern prayer timing challenges. For Sephardim, however, this approach is only a last resort , and only when all of the following conditions are met: The Tefillin Shel Yad is securely in place , even with only partial wrapping. The person intends to return and complete the wraps immediately after Shel Rosh. The person is responding to Kaddish, Kedusha, or Barchu , not idle speech or distraction. Even then, some Mekubalim object to this entirely and say one should miss Kaddish rather than compromise the Misva's structure. Anticipating the Situation: The Best Option The best practice is to plan ahead : If you know Kaddish or Kedusha is about to begin, wait a few moments before starting the Tefillin process. If you're already mid-Tefillin, continue properly and listen quietly (without verbal response) if you must. Summary: Sephardic custom is to wrap the Tefillin strap eight times around the forearm, based on Kabbalistic sources. These wraps are spiritually and halachically significant , and should not be skipped , even to answer Kaddish or Kedusha. In urgent situations, one may wrap partially , place the Shel Rosh, and return to complete the wraps —but this is only under pressing circumstances and with intention to fix the order. Best practice: Anticipate upcoming parts of tefillah and plan Tefillin placement accordingly to avoid halachic compromise.

Can One Respond to Amen, Kaddish, or Kedusha While Putting on Tefillin—And What If He Already Did? One of the most common halachic dilemmas in the morning prayer is what to do when someone is putting on Tefillin and hears Kaddish , Kedusha , or a Beracha . Can he respond out loud? Should he listen silently? Or must he remain completely passive until finishing the Tefillin? This question centers on the concern of interrupting between the Tefillin Shel Yad and the Tefillin Shel Rosh . As discussed earlier, any Hefsek (interruption) between the two parts of the Misva may require repeating the Beracha . The situation becomes more complicated when the interruption is not mundane speech but a holy response , such as saying "Amen" or "Yehe Shemeh Rabba." The Strict View: No Interruptions, Even for Holy Words Maran in Shulhan Aruch (O.H. 25:9) rules that one may not speak at all between the Tefillin Shel Yad and Shel Rosh—even to respond "Amen" or to say "Kadosh, Kadosh, Kadosh." This is the view of the Rosh , cited in the Mordechi , who maintains that these responses still count as interruptions because the person has already started one Misva and must complete it without pause. Following this view, one should not respond to Kaddish or Kedusha between the two Tefillin. Even though these responses are important, the Misva of Tefillin is in progress and must not be interrupted. The Ben Ish Hai (Parashat Vayera, Halacha 8) agrees and writes that although it is painful to miss answering Kedusha, it is more important to complete the Tefillin properly. He explains that the person should simply pause silently , listen attentively, and intend to fulfill the Misva through listening ( Shome'a Ke'Oneh ). This ruling is widely accepted by Sephardic authorities , including Hacham Ovadia Yosef ( Yabia Omer vol. 1 and Halichot Olam ). A Middle Opinion: Listen Without Answering According to the middle-ground opinion, a person who hears Kaddish or Kedusha while wrapping Tefillin should stop what he's doing , listen silently, and fulfill the obligation through listening alone . This is based on the rule of Shome'a Ke'Oneh — "the listener is as one who recites." However, some Aharonim raise a concern: If listening is equivalent to speaking, then isn't that also an interruption? Not necessarily. The logic is that Shome'a Ke'Oneh does not require active speech , and therefore it does not violate the condition of silence between the Tefillin Shel Yad and Shel Rosh. This is the approach of the Magen Avraham and is mentioned by the Hida in Birkei Yosef . It is considered the ideal practice when caught in this situation: stop, listen quietly, and do not speak . Still, this only works if the person saying Kaddish or the Beracha has proper intent to fulfill others' obligation. If he's just reciting the words by rote and not thinking about others listening, Shome'a Ke'Oneh might not apply—especially for a Tefillah like Kaddish, where communal intent is crucial. Therefore, Maran Ha'Hida and later Hacham Ben Sion Abba Shaul note that if one is unsure whether the Hazan is a learned person with kavana, it's better not to stop to listen , and just continue putting on the Tefillin. The Lenient View: If You Answered, You're Still Covered What if someone did answer "Amen," "Yehe Shemeh Rabba," or another phrase during the Tefillin process? According to most Sephardic authorities, although one should not have answered, if he did, he does not repeat the Beracha . This follows the principle of Safek Berachot Le'hakel —when there is doubt about whether a Beracha must be repeated, we err on the side of caution and do not say Hashem's name again unnecessarily. This view is stated clearly by the Ben Ish Hai and Kaf Ha'Haim , and is upheld by Hacham Ovadia Yosef. Even though answering was improper, the holiness of the response and the minimal nature of the interruption make it insufficient to require a new Beracha. However, some Ashkenazic authorities (such as the Mishna Berura citing the Eliyahu Rabba ) are stricter. They hold that if one answered anything between the Tefillin Shel Yad and Shel Rosh, he must repeat the Beracha for the Shel Rosh. Sephardim do not follow this opinion . Best Practice: Anticipate and Avoid the Situation If a person sees that Kaddish or Kedusha is about to begin , and he hasn't started donning Tefillin yet, he should wait a moment and delay putting them on. It is better to fulfill both Misvot properly —answering Kaddish and wrapping Tefillin—than to get caught between them and risk an interruption. If he's already started wrapping the Shel Yad, he should proceed without interruption and miss answering Kaddish if necessary. Summary: Do not speak between the Tefillin Shel Yad and Shel Rosh—not even to answer Amen or Kaddish. If caught in the middle, stop silently and listen ( Shome'a Ke'Oneh )—but only if the Hazan has intent to fulfill others' obligation. If one did answer , most Sephardic Poskim say he should not repeat the Beracha , though it is discouraged. Best of all is to time your Tefillin placement so that you are not mid-wrap when Kaddish or Kedusha begins.

Should One Place Tefillin While Sitting or Standing—And What If the Community Follows a Different Custom? The Sephardic custom, rooted in the rulings of Maran in the Shulhan Aruch (O.H. 25:5), is to don the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing . This is not simply a question of posture but reflects a deeper understanding of the nature of each Tefillin and its associated Misva. The Tefillin Shel Yad is considered a private and personal obligation . It is hidden, placed on the weaker part of the body, and not seen by others during prayer. In contrast, the Tefillin Shel Rosh sits openly on the head, between the eyes, and represents a public declaration of our bond with Hashem. Because of its visibility and its connection to communal holiness, the Tefillin Shel Rosh is given more formality, which includes the standing position when placing it. The Ben Ish Hai (Parashat Vayera) emphasizes this distinction, explaining that the Shel Yad is associated with the heart , representing internal service of Hashem (Avodat HaLev), while the Shel Rosh is associated with the mind , representing Torah and public sanctity. Therefore, sitting for the Shel Yad reflects modesty and inwardness, while standing for the Shel Rosh expresses reverence and honor. What If One Is in an Ashkenazi Minyan That Stands for Both? In Ashkenazi practice, it is common to stand for both the Shel Yad and Shel Rosh. This can present a challenge for a Sephardi who finds himself in such a minyan. Should he follow his custom to sit for the Shel Yad, or should he stand to avoid standing out? Hacham Ovadia Yosef (in Yabia Omer , vol. 1, O.H. 4 and Halichot Olam ) rules clearly that one should not deviate from the Sephardic custom , even when praying in an Ashkenazi congregation. The halachic principle of "Al Titosh Torat Imecha"—do not abandon the tradition of your fathers—applies here. A person should not feel pressured to change his practice in order to "fit in," especially in a matter that has solid halachic and kabbalistic support. Moreover, this practice is not offensive to others. In most cases, no one pays much attention to who is standing or sitting during Tefillin. But even if someone notices, preserving one's mesora (halachic tradition) takes precedence over conforming for the sake of appearance. In the reverse case—an Ashkenazi praying in a Sephardic minyan—it is likewise appropriate for him to stand for both Tefillin, according to his custom. Kabbalistic Reasoning The Mekubalim, particularly the Hida and the Ben Ish Hai , stress the spiritual distinctions between the two Tefillin. According to the Zohar HaKadosh , the Tefillin Shel Yad corresponds to the sefirah of Gevurah and is internal, while the Tefillin Shel Rosh corresponds to the sefirah of Hokhmah and projects spiritual light outward. These ideas are only heightened when the Tefillin are placed with proper kavana (intent), posture, and awareness of their function. In short, sitting for the Shel Yad enhances the quality of its intent as a private covenant with Hashem. Summary: Sephardim should place the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing. This custom follows Maran in Shulhan Aruch and is further supported by the Ben Ish Hai and Mekubalim. Even in an Ashkenazi minyan, Sephardim should not deviate from their custom. This posture reflects both halachic rulings and the inner meaning of each Tefillin.

Learning at this Special Melava Malka at home, which is pretty much on lock down, due to a war escalation with Iran... instead of traveling with my Chavrusah to TLV for a Laivy Miller live Show, we sat with my boyz, made a lchaim thanking Hashem and continued a deep Torah in Likutei Moharan from Rebbe Nachman ben Faiga / Simcha...Fixing up Speech and transformimg the Judgements of Exile to the Kindness of Redemption...Cover pic from the holy land by Dov Kram with an additional pic from Lebanon war days - PLEASE KEEP

This two part series explores the lives and legacies of two important but often-overlooked Sephardic rabbinic leaders who shaped the American Jewish landscape: Rabbi Dr. Nissim J. Ovadia and Rabbi Dr. Isaac Alcalay. We will uncover their unique contributions, challenges, and enduring influence within the broader landscape of American Judaism. Hosted on Acast. See acast.com/privacy for more information.

Unlock the secrets of Jewish customs and practices and see your spiritual understanding blossom. We promise you'll gain insights into the Shema prayer's profound rituals, as we uncover the significance behind reciting its first verse aloud and the cherished custom of covering the eyes. Join us as we explore the Sephardic tradition of forming Hebrew letters with one's fingers, enriching your appreciation of these age-old practices and encouraging a deeper personal connection to your faith.As we navigate the turbulent waters of moral and theological quandaries, we reflect on prayer's role in times of conflict, especially in light of recent historical events involving Hamas. Through thoughtful discussions on scriptural interpretations and the balance between human judgment and divine will, we confront the ethical dilemmas of mercy and justice. Our conversations don't shy away from the difficult questions, examining how historical precedents guide us in dealing with malevolent forces and seeking peace.Finally, we reflect on the resilience of Jewish identity in the shadow of the Holocaust, celebrating the resurgence of Jewish life and the importance of quality in observance over sheer numbers. Hear stories of unwavering commitment, even under societal pressure, and absorb the power of communal prayer and shared traditions. Join us for an engaging Q&A session, where thought-provoking questions and heartfelt answers bring the episode to a thoughtful close. Join us and strengthen your bond with Jewish traditions and community.In this episode of Ask Away we address these various topics:Understanding Jewish Customs and Practices : Shema prayer customs include reciting aloud, covering eyes, and using specific finger placements, emphasizing personal understanding and connection.The Nature of Prayer and Evil: Examining moral and theological considerations in visualizing and praying for conflict resolution, including concepts of absolute evil, mercy, and human judgment.Understanding Mourning and Spiritual Meaning: Maintaining sanity in a chaotic world through prayer, Omer traditions, Lag B'Omer celebrations, and spiritual insights of Rabbi Shimon Bar Yochai.Lessons From the Holocaust: The Holocaust's impact on Jewish identity and observance, the resurgence of Jewish life and Torah study, and the importance of active participation in traditions.Quality Over Quantity in Jewish Observance: Jewish immigrants face challenges in maintaining religious observance, Holocaust's impact on demographics, and importance of genuine faith and observance.Importance of Prayer and Community: Communal prayer and Kedusha are significant in Jewish practice, with a minyan enhancing prayer and individual devotion valued.And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #39) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on May 4, 2025, in Houston, Texas.Released as Podcast on June 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtraditions, #JewishCustoms, #HebrewLetters, #Prayer, #Evil, #Conflict, #Hamas, #Holocaust, #Assimilation, #Shabbat, #Commitment, #Conversion, #Minyan, #Kedusha, #Synagogue, #Community, #Q&A ★ Support this podcast ★

Unlock the secrets of Jewish customs and practices and see your spiritual understanding blossom. We promise you'll gain insights into the Shema prayer's profound rituals, as we uncover the significance behind reciting its first verse aloud and the cherished custom of covering the eyes. Join us as we explore the Sephardic tradition of forming Hebrew letters with one's fingers, enriching your appreciation of these age-old practices and encouraging a deeper personal connection to your faith.As we navigate the turbulent waters of moral and theological quandaries, we reflect on prayer's role in times of conflict, especially in light of recent historical events involving Hamas. Through thoughtful discussions on scriptural interpretations and the balance between human judgment and divine will, we confront the ethical dilemmas of mercy and justice. Our conversations don't shy away from the difficult questions, examining how historical precedents guide us in dealing with malevolent forces and seeking peace.Finally, we reflect on the resilience of Jewish identity in the shadow of the Holocaust, celebrating the resurgence of Jewish life and the importance of quality in observance over sheer numbers. Hear stories of unwavering commitment, even under societal pressure, and absorb the power of communal prayer and shared traditions. Join us for an engaging Q&A session, where thought-provoking questions and heartfelt answers bring the episode to a thoughtful close. Join us and strengthen your bond with Jewish traditions and community.In this episode of Ask Away we address these various topics:Understanding Jewish Customs and Practices : Shema prayer customs include reciting aloud, covering eyes, and using specific finger placements, emphasizing personal understanding and connection.The Nature of Prayer and Evil: Examining moral and theological considerations in visualizing and praying for conflict resolution, including concepts of absolute evil, mercy, and human judgment.Understanding Mourning and Spiritual Meaning: Maintaining sanity in a chaotic world through prayer, Omer traditions, Lag B'Omer celebrations, and spiritual insights of Rabbi Shimon Bar Yochai.Lessons From the Holocaust: The Holocaust's impact on Jewish identity and observance, the resurgence of Jewish life and Torah study, and the importance of active participation in traditions.Quality Over Quantity in Jewish Observance: Jewish immigrants face challenges in maintaining religious observance, Holocaust's impact on demographics, and importance of genuine faith and observance.Importance of Prayer and Community: Communal prayer and Kedusha are significant in Jewish practice, with a minyan enhancing prayer and individual devotion valued.And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #39) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on May 4, 2025, in Houston, Texas.Released as Podcast on June 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtraditions, #JewishCustoms, #HebrewLetters, #Prayer, #Evil, #Conflict, #Hamas, #Holocaust, #Assimilation, #Shabbat, #Commitment, #Conversion, #Minyan, #Kedusha, #Synagogue, #Community, #Q&A ★ Support this podcast ★

Last year saw the release of Kneecap, a fictionalized account of the real-life West Belfast-based Irish language rap group of the same name. The group is know for their bombastic, irreverent take on politics in the North of Ireland and their advocacy for the Irish language, which faced centuries of suppression under British colonial rule. Longtime advocates for Palestine, Kneecap has made headlines recently for their on-stage statements at Coachella in support of Gaza. Last week, UK prosecutors charged band member Mo Chara with a terrorism-related offense for allegedly displaying a Hezbollah flag at a show and chanting in support of Hezbollah and Hamas—part of a global trend in which pro-Palestinian speech is conflated with material support for terror. (The band has released a series of statements distancing themselves from calls for violence against civilians and redirecting attention to the ongoing genocide in Gaza.) This episode of On the Nose, hosted by contributing writer Rebecca Pierce, uses the Kneecap film as a jumping-off point for discussing the relationship between language reclamation, nationalism, and resistance. Joining her is scholar of Sephardic studies and Ladino speaker Devin Naar, and Yiddish-language musicians and culture workers Isabel Frey and Ira Temple. They discuss Kneecap's advocacy for speaking Irish, the place of music and language in both national and decolonial movements, and the connections between such movements and Jewish efforts to preserve Ladino and Yiddish. Thanks to Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).”Articles and Social Media Posts MentionedDi fliendeke pave, Isabel FreyIra TempleYa Ghorbati, Laura Elkeslassy“Zog nit keyn mol,” Yiddish partisan songKneecap speaking out on anti-immigrant riots in Belfast“How Irish diplomats reacted to Bernadette Devlin's 1969 US tour,” Melissa Baird, RTEKneecap on sectarianism

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices

It is customary to remain awake throughout the night of Shabuot and immerse oneself in Torah study. According to Sephardic practice, one who remains awake the entire night does not wash Netilat Yadayim with a Beracha the next morning. One may thus continue learning even after Amud Ha'shahar (daybreak) on Shabuot morning, and one does not have to stop to wash his hands. There is no requirement to interrupt one's learning to wash his hands at Amud Ha'shahar. However, it is proper to stop at Amud Ha'shahar to recite Birkat Ha'Torah. According to some authorities, the recitation of Birkat Ha'Torah in the morning covers a person's Torah study only until Amud Ha'shahar the next morning, even if he does not go to sleep. Therefore, those who remain awake throughout the night on Shabuot should stop at Amud Ha'shahar to recite Birkat Ha'Torah, and then return to their studies. One should recite Keri'at Shema Al Ha'mita – the bedtime Shema – even if he remains awake all night. Therefore, on Shabuot night, one should ensure to recite the bedtime Shema before Hasot (midnight as defined by Halacha). Our custom in any event is not to recite the Beracha of "Ha'mapil" on any night, but the rest of the text of Keri'at Shema Al Ha'mita should be recited before Hasot even on the night of Shabuot. Summary: One who remains awake on Shabuot night should nevertheless recite Keri'at Shema Al Ha'mita before Hasot, without the Beracha of "Ha'mapil" (which in any event is never recited according to our custom). At Amud Ha'shahar, one should stop to recite Birkat Ha'Torah. One does not have to wash Netilat Yadayim at Amud Ha'shahar.

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

'Memoirs of a Good Jewish Boy' by Mike Benhaim, is a heartfelt, hilarious Tale of Jewish Identity. What does it mean to grow up Jewish—really Jewish—in a world caught between tradition and change? In Memoirs of a Good Jewish Boy, writer and humorist Mike Benhaim takes us on a nostalgic, laugh-out-loud, and deeply human journey through his upbringing as the child of a Sephardic father and Ashkenazi mother. From mismatched family customs to the cultural comedy of Jewish holidays, Benhaim's stories will resonate with anyone who's ever tried to reconcile where they come from with where they're going.

What does it mean to grow up Jewish—really Jewish—in a world caught between tradition and change? In Memoirs of a Good Jewish Boy, writer and humorist Mike Benhaim takes us on a nostalgic, laugh-out-loud, and deeply human journey through his upbringing as the child of a Sephardic father and Ashkenazi mother. From mismatched family customs to the cultural comedy of Jewish holidays, Benhaim's stories will resonate with anyone who's ever tried to reconcile where they come from with where they're going.

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Abrimos con los tres favoritos de Mundofonías de mayo del 2025: los nuevos trabajos de Thanos Stavridis & Drom, desde Grecia; de Mara Aranda, indagando en las tradiciones sefardíes de Bulgaria, y el recopilatorio Tsapiky! Modern music from southwest Madagascar. Continuamos con sonoridades principalmente arábigas, con grabaciones añejas ahora republicadas y otras de reciente factura, que nos llevan por Egipto, Líbano y Siria, con conexiones libias y canadienses, para terminar con un encuentro occitano-magrebí. We open with the three Mundofonías favorites for May 2025: the new albums by Thanos Stavridis & Drom, from Greece, by Mara Aranda, exploring the Sephardic traditions of Bulgaria, and the compilation “Tsapiky! Modern music from southwest Madagascar.” We continue with predominantly Arab sounds, with vintage recordings now reissued and others freshly crafted, taking us through Egypt, Lebanon and Syria, with Libyan and Canadian connections, and ending with an Occitan-Maghrebi encounter. Favoritos de mayo May favorites – Thanos Stavridis & Drom – Karsilamas – Fygame – Mara Aranda – Aman muelinero – Sefarad en el corazón de Bulgaria – Drick – Sinjake panambola – Tsapiky! Modern music from southwest Madagascar [V.A.] Recuerdos y actualidades arábigas Arab memories and new sounds – Reem Kamal – Baed Al Yas Yjini – Born in the city of Tanta – Lower Egyptian urban folklore and Bedouin shaabi from Libya’s Bourini Records 1968-75 [V.A.] – Abu Saber – Ya Allah ank zinat – Born in the city of Tanta – Lower Egyptian urban folklore and Bedouin shaabi from Libya’s Bourini Records 1968-75 [V.A.] – Zuhour – Mijana & Ataba – Village wedding: Lebanese songs & vignettes ca. late 1960s-early ’70s [V.A.] – Sawaya Quartet – Harem dances – Love songs of Lebanon – Kazdoura – Marhaba ahlen – Ghoyoum – La Bande à KoustiK Trio – Mni ghab chan – Ajdig

Send us a textWelcome back for Part 2 of my discussion with 3G Collective: John Reed, Shany Dagan, and Jana Krumholtz!Three grandchildren of Holocaust survivors are using their talents as dancers, actors, and choreographers to tell their families' stories through powerful artistic performances.• John describes his journey from watching his sister dance to becoming a professional dancer and choreographer• John shares his experience working on "Amid Falling Walls," an off-Broadway show featuring Yiddish songs written in concentration camps and ghettos• Shany discusses her transition from Israeli contemporary dance to American theater and aerial circus arts• Shany explains her dance memoir featuring her grandparents' Holocaust survival stories performed simultaneously on stage• Jana talks about her commercial dance career highlights including performing on SNL and Lip Sync Battle• The artists explain how they formed the 3G Collective after discovering their connected histories• Each artist describes their individual shows exploring third-generation Holocaust trauma and resilience• They discuss why third-generation stories provide unique perspectives on Holocaust history and intergenerational trauma• The collective emphasizes that their art demonstrates Jewish resilience - "they didn't win, we're still here"Follow the 3G Collective on Instagram at @thirdgenproject for information about their upcoming performance at Arts On Site on August 7th.TopDogToursTopDogTours is your walking tour company. Available in New York, Philly, Boston, & Toronto!Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the show

It is forbidden to enter a cemetery, or to come within four Amot of a grave, while one's Sisit are exposed or while wearing Tefillin. Public Misva observance in close proximity to a grave is an insult to the deceased, as it appears as though one taunts the deceased who no longer has the opportunity to perform Misvot. One is therefore not permitted to display his Sisit or wear Tefillin in a cemetery or near a grave. Likewise, it is forbidden to study Torah or pray within four Amot of a grave. One may, however, speak words of Torah or Hit'orerut (religious inspiration), or recite Tehillim, near the grave for the purpose of bringing merit to the deceased's soul. Sephardic custom similarly allows reciting Kaddish for the deceased by his grave. One must conduct himself with respect and decorum in a cemetery. Frivolity and laughter are forbidden in a cemetery. Halacha also forbids using the cemetery in a disrespectful manner, such as by bringing animals to graze there, or running an irrigation system through it. One may not eat or drink in a cemetery, even if his intention is to recite Berachot to benefit the soul of the deceased, as this is disrespectful. Smoking in a cemetery is likewise forbidden. One may not sit or step on a grave. A number of sources (Eliyahu Rabba 224:7, Kaf Ha'haim Sofer – Orah Haim 224:41) record the practice to place a small stone or piece of grass on the grave before leaving the cemetery, as an indication of, or testament to, one's visit to the grave. Others, however, claim that one specifically should not place anything on a grave, as this is disrespectful. This was the custom of the Kabbalist Rabbi Sulman Musafi. Summary: It is forbidden to publicly perform Misvot in a cemetery, but one may speak words of Torah or recite Tehillim in a cemetery to benefit the deceased's soul. One must conduct himself respectfully and reverently in a cemetery; joking, eating, drinking and smoking are forbidden.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** It is customary to refrain from haircutting during the Omer period, until the 34th day of the Omer (according to Sephardic custom). Preferably, one should also refrain from shaving during this period, though there is room to be lenient in this regard for those who need to shave for professional reasons and the like. However, even those who, for whatever reason, shave during the Omer should refrain from trimming their sideburns and any other hair on their body. The leniency applies to facial hair, but not to other hair, so they should not cut their sideburns or any other hair. The exception to this rule is a case where one's moustache is overgrown and interferes with his eating. A person in this case may trim his moustache during the Omer. This applies even to those who refrain from shaving during the Omer; they may trim their moustache if it has grown to the point where it interferes with eating. It should be noted that the custom to refrain from haircutting during the Omer applies only to the customary modes of hair removal. People occasionally play with their hair, eyebrows or beards and pluck hairs. This is permissible during the Omer, since the custom relates only to the usual methods of haircutting.

The Mishna in Masechet Pesahim lists the various vegetables that may be used to fulfill the Misva of Marror on the night of the Seder. The Rabbis teach us that these vegetables are listed in descending order of preference, and thus the first vegetable mentioned – Hazeret – is the most preferred vegetable to use for Marror. The Gemara identifies Hazeret as "Hasa," which alludes to the fact that the Almighty had mercy ("Has") on the Jewish People on the night of the Exodus. "Hasa" is generally understood as referring to lettuce. Strictly speaking, even iceberg lettuce may be used for Marror, though it is customary to use Romaine lettuce (perhaps because it is generally cleaner). The Bet Yosef (commentary to the Tur by Maran, Rav Yosef Karo, author of Shulhan Aruch) writes that although iceberg lettuce does not have a bitter taste, it is nevertheless suitable for Marror because it becomes bitter when it is left in the ground. The vegetable used for Marror does not have to actually taste bitter, but rather must be a vegetable that in general has a bitter taste. Thus, although the iceberg lettuce that is generally eaten has been removed from the ground before turning bitter, it may be used for Marror, and, as mentioned, it is in fact the preferred vegetable. Some Ashkenazim have the custom to use horseradish ("Chraine" in Yiddish), which is the third vegetable mentioned by the Mishna – "Tamcha." It appears that lettuce was not available in Ashkenazic lands, and so they had to resort to horseradish, and this then became their custom. We follow the custom of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to place "Ulshin" – endives – at the center of the Seder plate, and then place lettuce on the bottom. It should be noted that one does not have to eat the endives, neither for Marror not for Korech (when we eat Masa and Marror together), though some have the custom to add some endives for Korech. One may, if necessary, combine different vegetables to reach the required quantity of Ke'zayit. Thus, one may combine some lettuce and some endives to reach a Ke'zayit. Likewise, an Ashkenazi who uses horseradish but finds it difficult to eat a Ke'zayit may add some lettuce or endives. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if one cannot obtain any of the vegetables mentioned by the Mishna, then he may use any vegetable that has a bitter taste. The final item listed by the Mishna is "Marror," which could be understood to mean that if none of the other items are available, one may use any bitter-tasting vegetable. The Halachic authorities write that in such a case, one should not recite the Beracha of "Al Achilat Marror." Of course, one who uses lettuce for Marror must ensure that the lettuce is clean and free of insects, as otherwise he would be violating a prohibition by eating the Marror, as opposed to fulfilling a Misva. Nowadays one can purchase lettuce grown hydroponically or through other means that avoid infestation, and Hacham Ovadia Yosef strongly encouraged the use of this lettuce. Summary: According to Sephardic custom, Romaine lettuce should be used for Marror. One must ensure that the lettuce is free of insects. Although it is customary to use Romaine lettuce, one may, strictly speaking, use iceberg lettuce, as well. Our custom is to place endives in the center of the Seder plate, and place the lettuce at the bottom. One does not have to eat the endives, though some people add some endives to the Korech. If necessary, one may comine different forms of Marror to reach the required quantity of "Ke'zayit." If one cannot obtain any of these vegetables, he may use for Marror any bitter-tasting vegetable, but the Beracha of "Al Achilat Marror" should not be recited in such a case.

All Halachic authorities agree that one recites the Beracha of "Boreh Peri Ha'gefen" over the first and third of the four cups of wine at the Seder. Over the first cup of wine, of course, a Beracha is required, because one has not drunk any wine before this cup, and a Beracha is obviously required before drinking. Likewise, the third cup of wine is drunk after Birkat Ha'mazon, and the recitation of Birkat Ha'mazon effectively ends the "coverage" of all Berachot recited previously, such that new Berachot are recited before one eats or drinks after Birkat Ha'mazon. The more complicated issue is the recitation of this Beracha before drinking the other two cups of wine. Seemingly, the Beracha recited over the first cup should cover the second cup, and the Beracha recited over the third cup should cover the fourth cup. At first glance, then, no Beracha should be required over the second and fourth cups. Nevertheless, the Rif (Rav Yishak of Fez, Morocco, 1013-1103) rules that one must recite a Beracha of "Boreh Peri Ha'gefen" on each of the four cups. He bases this ruling on the Gemara's comment in Masechet Pesahim that each of the four cups constitutes a separate Misva. If each cup is its own Misva, the Rif reasons, then each cup should require its own Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), however, questions this rationale, noting that we recite only one Beracha when putting on Tefillin ("Le'haniah Tefillin") even though the Tefillin Shel Rosh and Tefillin Shel Yad constitute two separate Misvot. The fact that the four cups constitute independent Misvot should not have any effect on the recitation of Berachot. The Rif also draws proof from the Gemara in Masechet Hulin, which implies that one must recite a new Beracha when drinking after Birkat Ha'mazon. Since one cannot recite a Beracha while reciting Birkat Ha'mazon – as this would constitute a Hefsek (improper interruption) in the middle of the Birkat Ha'mazon – he must recite a new Beracha when he drinks afterward. Likewise, the Rif comments, since one cannot interrupt the reading of the Haggada to recite a Beracha, he must recite a new Beracha of "Gefen" when he drinks the second and fourth cups. The Rosh questions this argument, too, claiming that there is no comparison in this regard between the reading of the Haggada and Birkat Ha'mazon. The Gemara states that if one interrupts a meal to pray Minha, when he returns he resumes his meal without having to recite new Berachot. Likewise, if one interrupts his drinking to read the Haggada, he does not have to recite a new Beracha when he then drinks again. Birkat Ha'mazon is unique, the Rosh argues, because when one decides to recite Birkat Ha'mazon, he establishes that he no longer plans on eating. Therefore, if he then decides to eat or drink afterward, he must recite a new Beracha. This quite obviously does not apply in the case of reading the Haggada. In practice, Ashkenazim follow the ruling of the Rif, which is also the position taken by Tosafot, and they recite a Beracha on each of the four cups of wine at the Seder. Despite the Rosh's compelling questions on the Rif's rationale, this is the practice of the Ashkenazim. The Taz (Rav David Halevi Segal, Poland, 1586-1667) explains this view by suggesting that perhaps there is an implicit intention when reciting the Beracha over each cup that the Beracha should cover only that cup. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), however, dismisses this approach. In any event, Sepharadim follow the ruling of Maran, in the Shulhan Aruch (Orah Haim 474:1), where he accepts the Rosh's view, that no Beracha is recited over the second and fourth cups. The second cup is covered by the Beracha recited over the first cup, and the fourth cup is covered by the Beracha recited over the third cup, and no separate Beracha is required. Summary: According to accepted Sephardic practice, the Beracha of "Boreh Peri Ha'gefen" is recited over the first and third of the four cups at the Seder, but not on the second and fourth cups.

Rav Yosef Chaim (1835-1909), better known by his popular work Ben Ish Chai, was an important leader of the Baghdad Jewish community of the 19th century, whose influence reached across the Ottoman Empire and beyond. Having grown up in the rabbinical aristocracy of Baghdad, he succeeded his father's position in 1859, serving the Jewish community for the next half century. This was primarily through his masterful oratorical skills, which he delivered twice daily, every Shabbos and on special occasions to the entire community. He wrote tens of works on the entire gamut of Torah literature, and financed his own publication costs to have them printed in Jerusalem. He made a historic journey to the Land of Israel in 1869, and at the end of his life inspired the Calcutta based philanthropist Yosef Avraham Shalom to fund the establishment of the famed Porat Yosef yeshiva. His innovative halachic methodology influences the world of Sephardic psak until today.   Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at:  yehuda@yehudageberer.com  

“Dos miradas: Israel y el judaísmo en Puerto Rico” by Dariel U. González García (אוריאל בן אברהם), Universidad de Puerto Rico en Mayagüez, was published in Perspectivas sobre cuestiones globales in 2024. The text examines the historical roots of the Puerto Rican Jewish community, from its beginnings during Spanish colonization in the 15th century, with emphasis on the arrival of Sephardic converts to the island. The author examines the diplomatic relations between the Commonwealth of Puerto Rico and the State of Israel. The article includes interviews with two community leaders of the Puerto Rican Jewish community: Shula Feldkran, an Israeli and former president of Temple Beth Shalom; and Rabbi Hernán D. Rustein, the first permanent rabbi of Latin American origin at Temple Beth Shalom. González García (אוריאל בן אברהם) is a Jew of Sephardic heritage, and his areas of interest are Middle Eastern politics, Zionism and the origins of the State of Israel and Jewish history. This interview includes Jeffrey Herlihy-Mera, Catedrático de Humanidades, Universidad de Puerto Rico-Mayagüez, Dariel U. González García (אוריאל בן אברהם) and Coordinador de Cultura Judía en Puerto Rico at the UPR-M, Joanna Cifredo de Fellman (יוחנה סיפרדו פלמן) UPR-M, and Rabino Hernán D. Rustein (הרב הרנן רוסטיין). They discuss Judaism, Israel, and the Puerto Rican Jewish community. This podcast and the Instituto Nuevos Horizontes are sponsored by the Mellon Foundation. This is the second episode about “Dos miradas: Israel y el judaísmo en Puerto Rico”; the first, in Spanish, is available on the New Books Network en español. Link to the article mentioned in this episode: “Dos miradas: Israel y el judaísmo en Puerto Rico,” Perspectivas sobre cuestiones globales, 2024. For more information about the Reform Jewish community of Puerto Rico, write to: info@tbspr.org Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

When Erev Pesah falls on Shabbat, one should preferably recite "Minha Gedola," meaning, he should recite Minha during the early afternoon hours. Halacha forbids eating meals late in the afternoon on Erev Pesah, in order that one will sit down to the Seder with an appetite. As such, when Erev Pesah falls on Shabbat, one must eat Se'uda Shelishit (the third meal) early in the afternoon, and thus Minha should also be recited early. On the afternoon of Erev Pesah, the prohibition against eating Hames already applies, and it is likewise forbidden to eat Masa. Therefore, on Shabbat Erev Pesah, one may, according to the strict Halacha, eat other foods (besides bread) for Se'uda Shelishit, such as fruit, salads, meat and rice (according to the Sephardic custom allowing eating rice on Pesah). Some, however, boil or fry Masa before Shabbat and eat it for Se'uda Shelishit. (One recites Ha'mosi over boiled or fried Masa.) Another custom is to partake of Egg Masa for Se'uda Shelishit on Shabbat Erev Pesah, however is must be noted that if one is eating Egg Massa for Se'uda Shelishit he can not eat more that 2oz if eating after 4:10 NY time this year 5781/2021. As mentioned, however, strictly speaking one may partake of other foods, even though on ordinary Shabbatot one's Se'uda Shelishit should include bread. On the afternoon of Shabbat Erev Pesah one should recite the text of "Seder Korban Pesah" which is printed in many Siddurim and Haggadot. This text consists of passages from the Humash and Mishna that outline the procedure for the Korban Pesah – the paschal offering that was brought on Erev Pesah during the times of the Bet Ha'mikdash. Nowadays, when we cannot actually perform this Misva, we commemorate the Korban Pesah by reciting this text, so that through our study we will be considered as though we actually brought the sacrifice. One should recite this text on Shabbat Erev Pesah after Minha, either before or after Se'uda Shelishit. (The text is available for download from www.dailyhalacha.com, by clicking 'Download Special Tefilot' on the left of the home page.) As mentioned, one should not eat substantial amounts of food late in the afternoon, so that he will have an appetite for the Seder. When Shabbat ends, women should recite, "Baruch Ha'mavdil Ben Kodesh Le'kodesh" and then light the Yom Tov candles. Halacha forbids kindling a new flame on Yom Tov, and therefore one must light the Yom Tov candles from a preexisting flame, such as a pilot light or a candle that had been lit before Shabbat. When lighting the candles a woman recites the Beracha, "Asher Kideshanu Be'misvotav Ve'sivanu Le'hadlik Ner Shel Yom Tov." Our practice is not to recite "She'he'heyanu" at the time of Yom Tov candle lighting. After a woman lights the Yom Tov candles, she may begin making the preparations for the Seder.

“Dos miradas: Israel y el judaísmo en Puerto Rico” by Dariel U. González García (אוריאל בן אברהם), Universidad de Puerto Rico en Mayagüez, was published in Perspectivas sobre cuestiones globales in 2024. The text examines the historical roots of the Puerto Rican Jewish community, from its beginnings during Spanish colonization in the 15th century, with emphasis on the arrival of Sephardic converts to the island. The author examines the diplomatic relations between the Commonwealth of Puerto Rico and the State of Israel. The article includes interviews with two community leaders of the Puerto Rican Jewish community: Shula Feldkran, an Israeli and former president of Temple Beth Shalom; and Rabbi Hernán D. Rustein, the first permanent rabbi of Latin American origin at Temple Beth Shalom. González García (אוריאל בן אברהם) is a Jew of Sephardic heritage, and his areas of interest are Middle Eastern politics, Zionism and the origins of the State of Israel and Jewish history. This interview includes Jeffrey Herlihy-Mera, Catedrático de Humanidades, Universidad de Puerto Rico-Mayagüez, Dariel U. González García (אוריאל בן אברהם) and Coordinador de Cultura Judía en Puerto Rico at the UPR-M, Joanna Cifredo de Fellman (יוחנה סיפרדו פלמן) UPR-M, and Rabino Hernán D. Rustein (הרב הרנן רוסטיין). They discuss Judaism, Israel, and the Puerto Rican Jewish community. This podcast and the Instituto Nuevos Horizontes are sponsored by the Mellon Foundation. This is the second episode about “Dos miradas: Israel y el judaísmo en Puerto Rico”; the first, in Spanish, is available on the New Books Network en español. Link to the article mentioned in this episode: “Dos miradas: Israel y el judaísmo en Puerto Rico,” Perspectivas sobre cuestiones globales, 2024. For more information about the Reform Jewish community of Puerto Rico, write to: info@tbspr.org Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

“Dos miradas: Israel y el judaísmo en Puerto Rico” by Dariel U. González García (אוריאל בן אברהם), Universidad de Puerto Rico en Mayagüez, was published in Perspectivas sobre cuestiones globales in 2024. The text examines the historical roots of the Puerto Rican Jewish community, from its beginnings during Spanish colonization in the 15th century, with emphasis on the arrival of Sephardic converts to the island. The author examines the diplomatic relations between the Commonwealth of Puerto Rico and the State of Israel. The article includes interviews with two community leaders of the Puerto Rican Jewish community: Shula Feldkran, an Israeli and former president of Temple Beth Shalom; and Rabbi Hernán D. Rustein, the first permanent rabbi of Latin American origin at Temple Beth Shalom. González García (אוריאל בן אברהם) is a Jew of Sephardic heritage, and his areas of interest are Middle Eastern politics, Zionism and the origins of the State of Israel and Jewish history. This interview includes Jeffrey Herlihy-Mera, Catedrático de Humanidades, Universidad de Puerto Rico-Mayagüez, Dariel U. González García (אוריאל בן אברהם) and Coordinador de Cultura Judía en Puerto Rico at the UPR-M, Joanna Cifredo de Fellman (יוחנה סיפרדו פלמן) UPR-M, and Rabino Hernán D. Rustein (הרב הרנן רוסטיין). They discuss Judaism, Israel, and the Puerto Rican Jewish community. This podcast and the Instituto Nuevos Horizontes are sponsored by the Mellon Foundation. This is the second episode about “Dos miradas: Israel y el judaísmo en Puerto Rico”; the first, in Spanish, is available on the New Books Network en español. Link to the article mentioned in this episode: “Dos miradas: Israel y el judaísmo en Puerto Rico,” Perspectivas sobre cuestiones globales, 2024. For more information about the Reform Jewish community of Puerto Rico, write to: info@tbspr.org Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The widespread custom among all Sephardic communities is to recite "Viduy," or confession, immediately following the Amida both at Shaharit and at Minha. This custom is based upon passages in the Zohar (the principal text of Kabbala) and the writings of the Arizal (Rabbi Yishak Luria, 1534-1572). We introduce "Viduy" with the recitation of "Ana Hashem Elokenu V'Elokeh Abotenu…" After "Viduy," we proceed to the recitation of the Thirteen Attributes of Mercy ("Hashem, Hashem…") and Nefilat Apayim ("Le'David…"). The Arizal instructed that the "Viduy" should be recited according to the sequence of the Hebrew alphabet. We thus begin with "Ashamnu" – a word that starts with the letter "Alef" – followed by "Bagadnu," and so on. When we come to the letters that take on a different form when appearing at the end of a word ("Kaf," "Mem," "Nun," "Peh" and "Sadi"), we recite two words with that letter. Thus, for example, for "Kaf" we recite "Kizabnu" and "Ka'asnu," and for the letter "Mem" we recite "Maradnu" and "Marinu Debarecha." This was the position of the Arizal, and the custom in Yeshivat Bet El, as documented by the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Ki-Tisa. The entire confessional text in recited in plural form. For example, we recite "Ashamnu" ("We bear guilt"), as opposed to "Ashamti" ("I bear guilt"), and so on. The Sha'ar Hakavanot writes that one must recite the entire "Viduy" even if he knows with certainty that he has not transgressed one or several of the violations enumerated in the "Viduy" text. It is possible that he has transgressed the given violation in a previous Gilgul (incarnation of the soul), or that a person whose soul is connected to his soul is guilty of that transgression. He may have also unwittingly caused others to violate the sin, or perhaps violated a sin resembling the transgression in question. For all these reasons, one should not skip any part of the "Viduy" even if he thinks he has not violated one of the sins mentioned. "Viduy" must be recited while standing (Masechet Yoma 87). During the "Viduy" recitation, one may not lean on a wall or piece of furniture in a manner such that he would fall if that object would be suddenly moved. While reciting the list of sins ("Ashamnu…"), one should bow slightly as an expression of humble submission. It is customary for both the Hazan and the congregation to recite "Viduy" in a whisper, rather than in a loud, audible voice. Even a person praying privately, who does not recite the Thirteen Attributes, recites "Ana" and the "Viduy." If a person who had already recited "Viduy" happens to be present in a synagogue when the congregation recites "Viduy," he is not required to join them, though it is proper for him to recite the words, "Hatati Aviti Pashati" while they recite "Viduy." One may recite "Viduy" during the nighttime hours, except on Mosa'eh Shabbat, until Hasot (midnight as defined by Halacha). In fact, according to Kabbalistic teaching, one should recite "Viduy" before he goes to sleep, along with his recitation of the bedtime Shema. The Kaf Ha'haim (Rabbi Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) cites this custom (in 239:2) in the name of the Arizal. It is customary, however, not to recite "Viduy" with the bedtime Shema on a night following a day when Nefilat Apayim is omitted. Thus, for example, on the night following Shabbat, Rosh Hodesh or holidays, one should not recite "Viduy" with the bedtime Shema. The Ben Ish Hai mentions this Halacha in Parashat Ki Tisa (7). This discussion relates only to the recitation of "Viduy," and not to the Thirteen Attributes or Nefilat Apayim, which one should not recite at nighttime. Needless to say, "Viduy" should not be recited on Shabbat or holidays.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** There is a prevalent custom among the Sepharadim to gesture with one's hands to the right and to the left before beginning the Amida prayer. The custom is to gesture three times to the individual standing to one's right, and then three times to the person to the left. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) records this custom in Parashat Beshalah and writes that this is done for reasons based on Kabbalistic teachings. Additionally, however, the Ben Ish Hai provides a reason on the level of "Peshat" (the simple, straightforward understanding). We describe in the prayer service the procedure by which the angels in heaven praise God, and how the angels would receive permission from one another before beginning the praise, so that the praise would be recited in unison ("Ve'notenim Reshut Ze La'ze"). As we begin our prayer service, we seek to resemble the heavenly angels, and we therefore turn to those standing next to us as though asking permission to begin our prayer, just as the angels do before beginning their praise of God. Rav Haim Palachi (Turkey, 1788-1869), in his Kaf Ha'haim, suggests a slightly different explanation. Just before the Amida service in Shaharit and Arbit, we recall the miracle of the splitting of the sea, and the song of praise sung by Beneh Yisrael after the miracle. We emphasize the fact that the entire nation sang this song of praise in unison ("Yahad Kulam Hodu Ve'himlichu…"). At Minha, too, we recite just before the Amida the verse, "Vi'barech Kol Basar Shem Kodsho" ("All flesh shall bless His holy Name" – Tehilim 145:21), emphasizing the fact that all people join together in praising God. We therefore turn to each other before beginning the Amida as an expression of this theme of joint, collective praise for the Almighty. It should be noted that during Minha and Arbit, these gestures should be made not immediately before the Amida, but rather during the Kaddish, as one answers "Yeheh Shemeh Rabba Mebarach…" This is as opposed to Shaharit, when one should make the gestures just before he begins the Amida prayer. Hacham Ovadia Yosef, in his Halichot Olam, writes that when gesturing during "Yeheh Shemeh Rabba" one must ensure not to become so preoccupied with gesturing that he does not properly concentrate on what he says. Even while gesturing, one should make a point to concentrate on the words of "Yeheh Shemeh Rabba…" Summary: The Sephardic custom is to gesture with one's hands three times to the right and then three times to the left before beginning the Amida. At Shaharit, this is done just before one begins the Amida, and during Minha and Arbit one gestures while reciting "Yeheh Shemeh Rabba" during the Kaddish before the Amida.

There is a custom among Sepharadim to sing the Piyut (hymn), "Mi Kamocha Ve'en Kamocha" on the Shabbat before Purim. This song is, essentially, a poetic description of the Purim story. It follows the sequence of the Hebrew alphabet, and each line is taken from a verse in Tanach and concludes with the word "Lo." It is remarkable to consider that it was written without the help of computers, and the author cited these verses from memory. Our custom is to sing the first three and last three stanzas before Musaf in the synagogue, and then to sing the entire Piyut at home after the Shabbat meal. Hacham Ovadia Yosef, in his Hazon Ovadia – Purim (p. 351; listen to audio recording for precise citation), elaborates on the history of this hymn and its author, Rabbi Yehuda Halevi. Rabbi Yehuda Halevi was a renowned Spanish scholar and poet who lived around the year 4500 (approximately 1200 years ago), during the times of Rav Yosef Ibn Migash. Hacham Ovadia writes that it has been said about Rabbi Yehuda Halevi, "Hishamer Lecha Ben Ta'azob Et Ha'levi" – "Beware, not to abandon the Levi" – alluding to the fact that we should read and study his works. He is the author of the famous philosophical work Hakuzari, which tells the story of a Jewish scholar who convinced the king of the Khazars about the truth of the Jewish faith. Hacham Ovadia cites the Radbaz (Rabbi David Ben Zimra, Egypt, 1479-1573) as describing the value of this work, and how it is worthwhile for every Jew to study it and "etch it upon the hearts of his children and students." Furthermore, Hacham Ovadia cites from a number of early sources that the story told in Sefer Hakuzari is true, and the king of the Khazars was indeed moved by the scholar's arguments and ultimately converted to Judaism. Some say that the scholar in the story was the one who actually wrote down the events, and Rabbi Yehuda Halevi simply translated that original account into Arabic. It was later translated into Hebrew by Rabbi Shemuel Ibn Tibbon. Hacham Ovadia further relates that Rabbi Yehuda Halevi was a man of great wealth, and he had an exceptionally beautiful daughter. When she reached adulthood, Rabbi Yehuda Halevi's wife was very anxious to see her married, to the point where Rabbi Yehuda Halevi swore that he would give his daughter in marriage to the next Jewish man who came to their home. The next day, the famous Sage Rabbi Abraham Ibn Ezra showed up, dressed in tattered garments, as he was impoverished. The girl was horror-stricken upon seeing Ibn Ezra, and her mother approached Rabbi Yehuda Halevi to plead with him not to allow this man to marry their daughter. Rabbi Yehuda Halevi spoke with Ibn Ezra, who, in his great humility, did not reveal his identity. Rabbi Yehuda then went with Ibn Ezra to the Bet Midrash, and he sat down to compose the Mi Kamocha hymn. The hymn, as mentioned earlier, follows the sequence of the Hebrew alphabet, and when Rabbi Yehuda reached the letter "Resh," he had trouble coming up with an appropriate sentence. At that point, his wife came and urged him to come home to eat, and Ibn Ezra stayed in the Bet Midrash. He peered at Rabbi Yehuda Halevi's work, and made some corrections, and also composed an intricate stanza for the letter "Resh." When Rabbi Yehuda returned, he looked at the paper and realized that this man was Ibn Ezra. He warmly embraced and kissed Ibn Ezra, and told him that he will marry his daughter. Ibn Ezra indeed married Rabbi Yehuda Halevi's daughter, and became wealthy. In the end, Rabbi Yehuda composed his own stanza for "Resh," but in deference to Ibn Ezra, he incorporated his stanza, as well. Hacham Ovadia proceeds to cite Rabbi Shaul Ha'kohen's comment in his work Nochah Ha'shulhan, that the custom in his city, Tunis, was to chant "Mi Kamocha" in the middle of "Az Yashir," just prior to the verse, "Mi Kamocha Be'elim Hashem." It indeed appears that this was Rabbi Yehuda Halevi's intent, as the end of this hymn speaks of the miracle of the Yam Suf, the subject of Az Yashir. Nevertheless, Rabbi Shaul Ha'kohen instituted that it should be recited after the repetition of the Amida, as is customary in most communities, in order not to make an interruption in Pesukeh De'zimra. He notes that the Piyutim recited in the prayer service during the Yamim Nora'im should likewise be recited either before Pesukeh De'zimra of after the repetition of the Amida, and not in the paragraph of Yoser Or, as they are in some communities. The Hida (Rav Haim Yosef David Azulai, 1724-1807), in his work Tub Ha'ayin (18), likewise established that the Piyutim should not be recited until after the repetition of the Amida. In any event, everyone should certainly make a point of following this time-honored custom and sing this Piyut, and, G-d-willing, we should be worthy of singing a "Shira Hadasha" – a new song at the time of the final redemption. Rashi comments that when the Gemara establishes the Halacha of "Mishenichnas Adar Marbim Be'simha" (we increase our joy when Adar begins), this is because Adar ushers in the period of Purim and Pesah, which are holidays of redemption. This is the season when we anticipate our final redemption, as the Sages famously comment, "In Nissan they were redeemed, and in the Nissan we will be redeemed in the future." We thus hope and pray that just as we sing the praises of Hashem now, we will have the privilege of singing His praise after the final redemption, Amen.

A person should hear the reading of Parashat Zachor on the Shabbat before Purim from a person who reads according to his tradition. Meaning, a Sepharadi should hear Parashat Zachor read by a Sepharadi, and an Ashkenazi should hear it read by an Ashkenazi. If a Sepharadi normally prays in an Ashkenazic Minyan, he should make a point to attend a Sephardic Minyan for the reading of Parashat Zachor, and vice versa. There are several differences in pronunciation between the Sepharadim and Ashkenazim, such as the pronunciation of the Kamatz vowel. Sepharadim pronounce the Kamatz as a Patah, and thus, for example, they pronounce God's Name as "Ado-NAI." Ashkenazim, however, pronounce the Name as "Ado-NOI." All year round, Halacha allows one to hear the Torah read according to a different custom, but since the reading of Parashat Zachor constitutes a Torah obligation, one should ensure to hear the reading pronounced according to his tradition. Indeed, the Hazon Ish (Rabbi Avraham Yeshaya Karelitz, 1879-1954) wrote a letter declaring that an Ashkenazi cannot fulfill the Misva of Zachor by hearing the section read by a Sepharadi. It must be emphasized that both traditions regarding Hebrew pronunciation are valid and have ancient roots. This is not a question of which is correct and which is incorrect; rather, "Elu Ve'elu Dibreh Elokim Hayim" – both customs are legitimate are grounded in ancient Torah tradition. Sepharadim and Ashkenazim should follow their respective customs, and when it comes to Shabbat Zachor, every person should ensure to hear the reading from somebody who reads according to his family tradition. Surprisingly, the Steipler Gaon (Rabbi Yisrael Yaakov Kanievsky, 1899-1985) wrote a letter asserting that the Sephardic pronunciation of the Kamatz is erroneous, and thus Sepharadim never recite Hashem's Name properly and never fulfill the Misvot involving Berachot and the like. Needless to say, it is quite astonishing to claim that all Sepharadim never properly fulfill these Misvot. Indeed, Rabbi Mazuz wrote a lengthy responsum refuting the Steipler Gaon's contention, and expressing his astonishment that somebody would advance such a claim. He cites numerous sources proving that Sepharadim have always pronounced a Kamatz as a Patah, and that this tradition is many centuries old. For example, Rabbi Shelomo Ibn Gabirol, in his rhyming Azharot hymn, writes, "Anochi Ado-nai, Keraticha Be-Sinai." He clearly intended for Hashem's Name to rhyme with "Sinai," even though the final vowel in Hashem's Name is a Kamatz, and the final vowel of "Sinai" is a Patah. This proves that he pronounced the two vowels identically. Similarly, Rabbi Yehuda Halevi wrote in the "Mi Kamocha Ve'en Kamocha" hymn which we sing on Shabbat Zachor, "Bi'ymeh Horpi Mi'kadmonai, Bi Diber Ru'ah Ado-nai." The word "Mi'kadmonai" – which ends with the Patah sound – is used to rhyme with Hashem's Name. Likewise, in the famous "Sur Mi'shelo" hymn which we sing on Shabbat, the word "Emunai" – which ends with a Patah vowel – is used to rhyme with Hashem's Name ("Sur Mi'shelo Achalnu Barechu Emunai, Sabanu Ve'hotarnu Ki'dbar Adon-nai"). These and other examples clearly testify to an ancient Sephardic tradition to pronounce the Kamatz as a Patah. In his responsum, Rabbi Mazuz expresses his dismay that an Ashkenazic Sage would protest against Sephardic pronunciation, rather than addressing the problems that arise from the conventional Ashkenazic pronunciation. Ashkenazim generally make no distinction in their pronunciation between an "Ayin" and an "Alef," which yields very problematic results when pronouncing verses like, "Va'abatetem Et Hashem" ("You shall serve God"). If one pronounces the "Ayin" in "Va'abatetem" as an "Alef," then he ends up saying, "You shall eradicate God," Heaven forbid. This is a far graver concern than pronouncing Hashem's Name as "Ado-nai" in accordance with a longstanding Sephardic tradition. Furthermore, Rabbi Mazuz notes, there were several great Ashkenazic Sages who adopted the Sephardic pronunciation because they felt it was more authentic. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), for example, was an Ashkenazi, and yet he adopted the Sephardic pronunciation and prayer text. And it is told that Rabbi Natan Adler of Pressburg (the teacher of the Hatam Sofer) hired Rabbi Haim Moda'i of Turkey, a Sepharadi, to teach him Sephardic pronunciation. Thus, as mentioned, both traditions are valid, and everyone should use the pronunciation followed by his family's tradition. Summary: A Sepharadi should ensure to hear Parashat Zachor read in Sephardic pronunciation, and an Ashkenazi should ensure to hear Parashat Zachor read in Ashkenazic pronunciation.

R Chaim was opposing the election of "Conservative Rabbi" חַיִּים נָחוּם, fearing he would spread הַשְׂכָּלָה וְקַלּוּת בְּמִצְווֹת among the Sephardic masses